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THE 






JVfOTOltlHlliW 




VOICE OF TRUTH, 



BY 



J. M. D. GATES, 



Author op '^Marriage and the Married Life," "Genealogy 
OF THE RiCEs/' Etc. 



'•Tby word is truth." — John xvii. 17. 

"Buy the truth, and sell it not." — l^rov. xxiii. 23. 




PHILADELPHIA. 

GRANT, FAIRES t RODGERS, PRINTERS 52 & 54 N. SIXTH ST. 

1876. 




3> 






Entered according to Act of Congress, in the year 1876, by 
J. M. D. GATES, 

In the office of the Librarian of Congress, at "Washington. 



PREFACE. 



The great and leading object had in view by the Author of 
this work, in collecting materials for it, was to place in a conve- 
nient form the Scriptures and scriptural arguments in support of 
the doctrines which we, as a people, believe and teach ; so that 
every reader of this book may be prepared to defend the truth, 
and expose error in all its deceitful forms. 

The Author most affectionately dedicates this work to the 
lovers of the truth, hoping and praying that it may lead to a 
thorough investigation of the Sacred Scriptures, and to the 
rejection of every false way. 

J. M. D. GATES. 
BeadyviUej Tenn,j Aprilj 1876. 



CONTENTS. 



CHAPTEK I. 
Human Depravity 7 

CHAPTER 11. 
The Divinity of Christ 22 

CHAPTER III. 
The Sufferings of Christ 35 

CHAPTER IV. 
The Holy Spirit—Influences and Operations of... 49 

CHAPTER V. 

What we must do to be Saved, or How we get into 
Christ 67 

CHAPTER VI. 

What we must do to be Saved, or How we get into 

Christ, — Continued 104 

CHAPTER VII. 

The Evidences of the New Birth 137 

v 



VI CONTENTS. 

CHAPTER VIII. 

Christian Confidence and Security ; or, Final Per- 
severance OF THE Saints 146 

CHAPTER IX. 
The Kingdom of Christ — When Set Up 163 

CHAPTER X. 
The Term Church— Its Meaning 187 

CHAPTER XI. 
Valid, or Scriptural Baptism 235 

CHAPTER XII. 
The Call to the Ministry 244 

CHAPTER XIII. 
Qualifications and Duties of Ministers 259 

CHAPTER XIV. 
Duties of Churches to their Pastors 270 

CHAPTER XV. 
Death, — The Intermediate State, — The Resurrec- 
tion 282 



THE VOICE OF TRUTH. 



CHAPTEE I. 

HUMAN DEPEAVITY. 

Man was created in the image and after the like- 
ness of God, (Gen. i. 26), and placed in the 
beautiful garden of Eden to dress it and keep it. 
(Gen. ii. 15.) Here he enjoyed uninterrupted peace 
and happiness. While everything around him was 
pleasant, beautiful, and glorious, he went forth in 
the midst of the splendors of paradise, in the im- 
age and likeness of God, — spotless and pure, — a 
stranger to sin and sorrow. He was truly upright 
and holy. 

In this state of innocence man was required to 
observe certain laws and regulations. In addition 
to the directions which God gave him in reference 
to dressing and keeping the garden. He informed 
him what he might eat and wha^t he should not eat. 
"And the Lord God commanded the man, saying. 
Of every tree in the garden thou may est freely eat : 
but of the tree of the knowledge of good and evil, 
thou shalt not eat of it ; for in the day that thou 
eatest thereof thou shalt surely die." Gen. ii. 16, 17. 



8 THE VOICE OF TRUTH. 

But man disobeyed the command of God, partook 
of tlie forbidden fruit; consequently fell from his 
primeval state of purity' and happiness ; and is now 
in a lost condition, entirely destitute of holiness and 
spiritual life — depraved in all his moi*al nature and 
faculties. 

It is evident from the history of Adam that he 
did not die a natural death in the day that he par- 
took of the forbidden fruit, for he lived eight hun- 
dred years after this. It is true that his disobedi- 
ence to God made him subject to disease, pain and 
death, and after he had lived nine hundred and 
thirty years (Gen. v. 5) he died a natural death. 
But, since Adam did not die a natural death in the 
very day that he violated the law of God, the ques- 
tion is, What kind of a death did he die ? It is 
very evident that he died a spiritual death, which is 
a ^' separation or alienation of the soul from God ; a 
being under the dominion of sin, and destitute of 
grace or divine life." On account of his impurity he 
was driven from the garden of Eden to ^^ till the 
ground from whence he was taken." The very 
earth, on account of man's disobedience, was cursed. 
The Lord said to Adam, ^^ Cursed is the ground for 
thy sake, in sorrow shalt thou eat of it all the days 
of thy life. Thorns and thistles shall it bring forth 
unto thee." Gen. iii. 17. 

2. Thus sin and death were introduced into the 
world. Here is the origin of the depravity and 
sinfulness of our race. 

But the correctness of this statement is denied by 
many, especially by the Campbellites. It is said 



HUMAN DEPEAVITY. 9 

that depravity is not a consequence of Adam's sin. 
Mr. Lard (Campbellite) says, ^^ But this frailty or 
weakness is not sin ; it is only a condition without 
which there had been no sin. Nor is it a conse- 
quence of Adam's sin. Adam possessed it before 
he sinned, else he had not sinned ; hence it is not a 
consequence of his sin." The sentiments expressed 
in this quotation stand in direct opposition to the 
Word of Grod; for Paul says, '^By one man sin 
entered into the world, and death by sin; so death 
passed upon all men, for that all have sinned. * * * * 
By one man's disobedience many were made sinners." 
Kom. V. 12, 19. 

Moreover, the assertion that Adam possessed an 
impure nature before he sinned charges Grod with 
making an impure being in His own hnage and like- 
ness ; consequently God is impure. Not only this, 
but it makes God a liar, for after He had made man 
he pronounced him to be not only good, but very 
good. ^' And God saw every thing that he had 
made, and, behold, it was very good." Gen. i. 31. 

Solomon says, ^' Lo, this only have I found, that 
God hath made man upright." Eccl. vii. 29. 

3. Depravity, which is a corrupt, vitiated state of 
the heart — a destitution of righteousness and true 
holiness, — has been exhibited by man, from the first 
introduction of sin to the present time. Indeed, the 
true test of man's depravity is the state of his heart 
in its disposition toward God. 

By reference to the history of man, as given by 
the pen of inspiration, it is plainly seen that he has 
ever been destitute of a right disposition toward 



10 THE VOICE OF TRUTH. 

God. He has shown by his acts that his heart is 
fully set in him to do evil. In the early ages of the 
world the corruption and wickedness of man became 
so great, that it repented Grod that he had made 
him. '^ And Grod saw that the wickedness of man 
was great in the earth, and that every imagination 
of the thoughts of his heart was only evil contin- 
ually. And it repented the Lord that he had made 
man on the earth, and it grieved him at his heart." 
Gen. vi. 5, 6. We learn from this passage of Scrip- 
ture that the whole man is corrupt and opposed to 
God. His heart, soul, and mind are full of evil. 
The imagination of the thoughts of his heart is evil 
continually. Consequently, not a single thought is 
devoted to God. '^ God is not in all his thoughts. 
His ways are always grievous ; thy judgments are 
far above out of his sight : as for all his enemies, he 
puffeth at them. He hath said in his heart, I shall 
not be moved ; for I shall never be in a.dversity. 
His mouth is full of cursing, and deceit and fraud ; 
under his tongue is mischief and vanity." Ps. x. 
4-7. Truly there is none good. '^ The Lord looked 
down from heaven upon the children of men to see 
if there were any that did understand and seek God." 
Ps. xiv. 2. The report of the divine investigation is 
given by the pen of inspiration : — ^^ They are all gone 
aside, they are altogether become filthy, there is 
none that doeth good, no, not one." Again — '' They 
have sharpened their tongues like a serpent ; adders' 
poison is under their lips." Ps. cxl. 3. Paul says, 
'^ Their throat is an open sepulchre; with their 
tongues they have used deceit; the poison of asps is 



HUMAN DEPRAVITY. 11 

under their lips ; whose mouth is full of cursing and 
bitterness; their feet are swift to shed blood; de- 
struction and misery are in their ways ; and the way 
of peace have they not known ; there is no fear of 
God before their eyes." Eom. iii. 13-18. The in- 
spired writers have taught human depravity in such 
strong, emphatic terms that no one, it seems to us, 
who desires to receive and believe the truth, can 
misunderstand them. 

The heart of man is full of deception. "The 
heart is deceitful above all things, and desperately « 
wicked, who can know it.'' Jer. xviii. 9. " The heart 
of the sons of men is full of evil, and madness is in 
their heart while they live, and after that they go 
to the dead." Eccl. ix. 3.- 

Deception reigns in every breast, 
There's none that's good, no, not the best. 

The same doctrine, touching the corruption of the 
human heart, is taught by the Saviour. He says, 
'' Out of the heart of men proceed evil thoughts, 
adulteries, fornication, murders, theft, covetousness, 
wickedness, deceit, lasciviousness, an evil eye, blas- 
phemy, pride, foolishness. All these evil things 
come from within and defile the man." Mark vii. 21, 
22. These words were uttered by Him who knows 
the secret recesses of every heart, and are plain and 
positive evidence of the deep depravity of the heart 
of man. 

4. But it may be said that this is not the natural 
condition of man — that he comes into the world free 
from corruption, and after he comes to years of 



12 THE VOICE OF TKUTH. 

accountability, becomes, by actual transgression, 
what he is represented to be in the word of God. 

Mr. Brents, (Campbellite), in his Grospel Plan of 
Salvation, says : " The whole theory of hereditary 
depravity is most certainly false. The child comes 
into the world with his infantile mind composed of 
numerous faculties susceptible of being cultivated 
and developed by impressions made upon it through 
the senses, and when all its faculties are properly 
balanced, educated, and governed, they are calculated 
to make the man useful and happy ; but if neglected, 
may make him vicious and miserable —and his in- 
clinations to virtue or vice depend much upon the 
circumstances and influences surrounding him ; hence 
inclinations to sin are as different in different persons 
as the circumstances have been different by which 
they have been influenced from infancy to manhood." 
P. 131. 

Is it true that there is no such a thing as heredi- 
tary depravity, and that a child's inclination to virtue 
or vice depends on the influences surrounding him ? 
What saith the Scriptures ' touching this subject? 

After the waters of the deluge had subsided, the 
Lord said : ''I will not again curse the ground any 
more for man's sake ; for the imao-ination of man's 
heart is evil from his youth." Gen. viii. 21. But 
David speaks more definitely on this subject. He 
declares that man possesses this corrupt principle, 
not only from his youth , but from his birth, '^ The 
wicked are estranged from the womb. They go astray 
as soon as they be born, speaking lies. Their poison 
is like the poison of a serpent. They are like the 



HUMAN DEPRAVITY. 13 

deaf adder that stoppeth her ear, which will not 
hearken to the voice of the charmers, charming never 
so wisely." Ps. Iviii. 3. The same doctrine is taught 
in the New Testament Scriptures, for John said to the 
Pharisees and Sadducees, who came to his baptism, 
" generation of vipers, who hath warned you to 
flee from the wrath to come ?" Mat. iii. 7. Christ 
said to the Scribes and Pharisees : '^ Ye serpents, ye 
generation of vipers, how can ye escape the damna- 
tion of hell?" Mat. xxiii. 33. 

The Saviour evidently meant to teach that the 
Scribes and Pharisees were not only evil, but that 
they had inherited their corrupt disposition from 
their ancestors. They were the children of vipers, 
and exhibited the depraved nature of their progeni- 
tors. Now, every naturalist knows that the serpent, 
from its first introduction into the world, possesses, 
not only the shape, but the disposition of the ser- 
pent advanced in age. It crawls like a serpent, 
strikes like a serpent, bites like a serpent, and has 
the poison of a serpent. It is true that its veno- 
mous quality is not so fully developed, nevertheless, 
it shows the real disposition of a serpent. So, man, 
^ like the serpent, from his birth possesses an evil 
nature, and, consequently, is inclined, from his in- 
fancy, to go in the ways of evil. 

It is plainly seen from the words of David and of 
Christ that they taught entirely a different doctrine 
on the subject of depravity from what is set forth by 
the advocates of Campbellism. Indeed, there is no 
more similarity between them than there is between 
light and darkness. Mr. Brents teaches that ^Hhe 
2 



14 THE VOICE OF TRUTH. 

whole theory of hereditary depravity is most cer- 
tainly false," and that the child's inclinations to vir- 
tue or vice depend upon the circumstances and in- 
fluences surrounding him." But David plainly and 
postively contradicts this, for he says : '^ The wicked 
are estranged from the womb. They go astray as 
soon as they be born, speaking lies." 

If it be true that the child's inclinations to virtue 
or vice depend on the circumstances and influences 
surrounding him, what caused such a wide difference 
between Cain and Abel ? They were trained by the 
same parents, and were surrounded by the same in- 
fluences. There were no evil boys or men to influ- 
ence them to be vicious, or to be virtuous, and yet 
the one was good and the other evil. Cain was 
wicked and Abel righteous. 

It is evident that if the Campbellite theory be true 
there would have been no diff'erence, in point of mo- 
rality, between Cain and Abel. 

There is a fountain of innate corruption in man, 
which influences him to turn a deaf ear to the calls 
of mercy, and to resist the influences and strivings 
of the Holy Spirit. The poison of sin, like the 
poison of a serpent, afl'ects the whole man ; and if it 
is not removed by divine power, it will result in 
death. It is the natural disposition of man to love 
that which is evil. 

The whole race of Adam M^ere macZ^ 'sinners by 
his disobedience, when he partook of the forbidden 
fruit. ^^ By one man's disobedience many were made 
sinners." Kom. v. 19. In Adam all fell. ''And as 
we have borne the image of the earthy," says Paul 



HUMAN DEPPwAVITY. 15 

to the Churcli at Corinth, '^ we shall also bear the 
image of the heavenly." 1 Cor. xv. 49. 

It is clearly taught in the Scriptures that this is 
the natural state of man. Paul to the Ephesians 
says: '' Among whom also we all had our conversa- 
tion in times past in the lust of our flesh, fulfilling 
the desires of the flesh and of the mind; and were 
by nature the children of wrath even as others." 
Eph. ii. 3. David, speaking of his natural state, 
says : '^ Behold, I was shapen in iniquity ; and in sin 
did my mother conceive me." Ps. li. 5. The sen- 
timent expressed in this passage agrees with the 
words of Paul when he said, that '^by one man's 
disobedience many were made sinners." Adam s 
sin was imputed to all his posterity. But Mr. Brents 
commenting on the words of David says : '^ Whatever 
may be the meaning of this passage, it cannot be the 
imputation of sin to the child, ' In sin did my mo- 
ther conceive me,' that is, she acted wickedly when 
I was conceived." Gospel Plan of Salvation, p. 133. 

Outside of revelation, there is not a stronger 
proof of hereditary depravity than the above com- 
ment, for no man could think of making such a 
charge against the mother of David, if his heart 
was not imbued with inherited and acquired corrup- 
tion. And the proof grows still stronger when it is 
considered that the charge, that David's mother 
acted wickedly when he was conceived, is made 
without the slightest shadow of proof to sustain it ; 
and moreover, it was evidently made to sustain a 
false doctrine, — a doctrine that could not be sus- 
tained by the plain teachings of inspiration. 



16 THE VOICE OF TRUTH. 

The Scriptures abound with plain and positive 
testimony, establishing the fact, beyond doubt, that 
our race is depraved and sinful, and that we in- 
herited this corrupt nature from our first parents, 
Before the fall, Adam and Eve were pure and holy, 
but immediately after they violated the law of God, 
'Hhey were corrupt and sinful, and in these respects, 
their likeness has been borne by all their posterity. 
Whence, therefore, but from them could it have come 
down to us ? It is certain from the word of God, 
that the depravity, and consequent sinfulness of cur 
race, originated in the apostacy of our first parents, 
and from them it has been inherited by all their de- 
scendants." 

But the question is asked, '^ If Adam's posterity 
inherited the corrupt nature described after the fall, 
then why do not children of Christians inherit their 
purified natures after their conversion T' (Brents). 
Surely the propounder of this question must have 
been hard run for arguments to sustain his favor- 
ite theory, or for words to fill up his book. To say 
the least of it, he has shown that he is very deficient 
in his understanding of the word of God, or is striv- 
ing, by such questions, to divert the mind of his 
readers from the truth. 

By reference to the Scriptures we learn that the 
physical man, in conversion, is not changed. The 
flesh remains the same. It is the soul- that is re- 
newed by the grace of God. '' The law of the Lord is 
perfect, converting the soul." Again, — '^ That which 
is born of the flesh is flesh ; and that which is born of 
the Spirit is spirit." John iii. 6. Purity of heart is not 



HUMAN DEPRAVITY. 17 

inherited, but is a gift, and no one can receive it 
without faith in the Lord Jesus Christ. 

d. Depravity is universal. All men, in every 
land and in every nation, are under its baneful in- 
fluence. '' For all have sinned and come short of 
the glory of God/' Eom. iii. 23. '^ The whole world 
lieth in wickedness/' 1 John v. 19. 

It is evident also that depravity is universal, from 
the following considerations. 1. Jesus died for all. 
^^ He is the propitiation for our sins, and not for 
ours only, but also for the sins of the whole world." 
1 John ii. 2. ^' For the love of Christ constraineth 
us ; because we thus judge, that if one died for all, 
then were all dead.'' 2 Cor. v. 14. 2. The universal 
requisition of repentance towards God, and faith in 
Christ. Paul, in his discourse to the Athenians, 
said, '^ And the time of this ignorance God winked 
at, but now commandeth all men everywhere to re- 
pent." Acts xvii. 30. 3. Death, which is the conse- 
quence of sin, reigns over all, in every land and 
nation. '^ By one man sin entered into the world, 
and death by sin, and so death passed upon all men, 
for that all have sinned." Eom. v. 12. If man had 
remained in his primeval purity, death would have 
been unknown. On account of the wilful disobedi- 
ence of our first parents, corruption,' affliction, sor- 
row, sickness and death reign universally. 

Death not only reigns over the old, the young, 
and the middle-aged, who have committed actual 
transgression, but, also, over the infant — the uncon- 
scious babe — which never committed sin. " For 
until the law, sin was in the world, but sin is 

2* 



18 THE VOICE OF TRUTH. 

not imputed where there is no law, nevertheless, 
death reigned from Adam to Moses, even over them 
that had not sinned after the similitude of- Adam's 
transgression, who is the figure of him that was to 
come/' Eom. v. 13, 14. It is evident that infants would 
not die before committing actual sin, if they were 
free from depravity ; but the fact that they are subject 
to death proves that, by nature, they are impure, and 
that this impurity is inherited from our first parents. 

6. Depravity is total. In other words, the whole 
moral nature of man is corrupt. It is not meant by 
this phrase, that man is as wicked and as corrupt as 
he can be. Man may grow worse and worse, for the 
inspired writer says : '^ Evil men and seducers shall 
wax worse and worse, deceiving and being deceived."- 
2 Tim. iii. 13. To illustrate this, take linen, pure 
and white, dip it in a solution of dye, and it is stained 
all over. Dip it again and again, and it becomes 
deeper and deeper. 

Man, at first, was pure and holy, without spot or 
blemish, in the very image and likeness of Grod ; but 
by disobedience to the divine law, became corrupt 
and sinful. The whole man was stained with sin. 
He grew worse and worse, until it repented God 
that He had made man ; and He determined to de- 
stroy him from the face of the earth. / 

That the stain of sin may grow deeper and deeper 
is evident from the words of the Lord, by the 
prophet Isaiah, ^^ Though your sins be as scarlet, 
they shall be as white as snow ; though they be red 
like crimson, they shall be as wool.'' Is. i. 18. 
Crimson is a deeper red than scarlet. 



HUMAN DEPRAVITY. 19 

Man, in his natural state, is represented by the 
inspired writer as being dead. Paul, in his letter 
to the church at Ephesus, says : ^' And you hath he 
quickened, who were dead in trespasses and sins." 
Eph. ii. 1. '^ If one died for all, then were all 
dead." 2 Cor. v. 14. Here is total depravity, for 
in death there is no life. To be dead in sin is to be 
without holiness, and without love to God. '' He 
that loveth not his brother abideth in death." 1 John 
iiL 14. No one can love his brother, in the Scrip- 
tural acceptation of that term, without first loving 
God, for the love of God in the heart is the founda- 
tion of brotherly love. 

We have clearly shown, from the Sacred Scrip- 
tures, that the whole man is diseased and under the 
influence of sin and corruption. That there is no 
soundness in him. The Lord, speaking of the moral 
condition of Judah and Jerusalem, said: ^' Oh sinful 
nation, a people laden with iniquity, a seed of evil 
doers, children that are corrupters ; they have for- 
saken the Lord, they have provoked the Holy One 
of Israel unto anger, they are gone away backward. 
Why should ye be stricken any more ? Ye will re- 
volt more and more. The whole head is sick, the 
whole heart faint. From the sole of the foot even 
unto the head there is no soundness in it; but 
wounds and bruises and putrifying sores. They 
have not been closed, neither bound up, neither molli- 
fied with ointment." Is. i. 4-6. This needs no 
comment, — no explanation, for it sets forth human 
depravity in plain and emphatic terms. 

Truly there is no good thing in man, (Rom. vii). 



20 THE VOICE OF TRUTH. 

Corrupt, sick and faint he walks in the vanity of his 
mind. " Having the understanding darkened, being 
ahnated from the life of God, through the ignorance 
that is in them, because of the blindness of their 
heart." He loves darkness and walks in darkness. 
" And this is the condemnation, that light is come 
into the world, and men loved darkness rather 
than light because their deeds were evil.'' John iii. 19. 

His mind is filled with hatred and opposition to 
God. ^^ Because the carnal mind is enmity against 
God; for it is not subject to the law of God, neither 
indeed can be." Kom. viii. 7. In a word, maji is fallen, 
depraved, sinful, and Jost. 0, what a wretched con- 
dition ! He has sold himseK for naught, — is gone 
into captivity, and is in prison, bound with fetters 
and chains, sick and faint, full of wounds, bruises 
and putrifying sores. He is utterly unable to 
save or redeem himself from his miserable condi- 
tion. How can he be delivered from this death ? 

Heaven is a place of purity, and nothing unholy 
can enter therein. Man in his natural state is un- 
holy, impure, and sinful, and in order to enjoy the 
bliss of heaven, he must be changed, — he must be 
purified. ^' Except a man be born again he cannot 
see the kingdom of God." To whom shall he look 
for salvation ? There is only one that can save, and 
that is God. '^Thou hast destroyed thyself, but in 
me is thy help." 

In the midst of the confusion and darkness, the 
angel of the Lord appeared to the shepherds as 
they were watching their flocks in the plains of 
Bethlehem, and said unto them, '^ Fear not : for, be- 



HUMAN DEPEAVITY. 21 

hold, I bring you good tidings of great joy, which 
shall be to all people. F^r unto you is born this 
day, in the city of David, a Saviour y which is Christ 
the Lord." Luke ii. 10, 11. He comes to redeem 
man from the curse of the law, — to save him from 
his lost and miserable condition : ^' For he shall save 
his people from their sins." Matt. i. 29. Jesus, 
then, is the sinner's only hope for salvation. He is 
the true and the only Saviour,— -the '^ true Light 
that light eth every man that cometh into the world," 
(John i. 9.) ^' Neither is there salvation in any 
other; for there is none other name under heaven 
given among men, whereby we must be saved." 
Acts iv. 12, 



22 THE VOICE OF TBUTH. 



CHAPTER 11. 

JESUS CHEIST IS GOD, THE TEUE SAVIOUR. 

Man, as has been shown in the preceding chapter, 
is destitute of righteousness and true holiness. 
His heart is not only inclined to sin, but fully 
set in him to do evil. Solomon says : '^ Because sen- 
tence against an evil work is not executed speedily, 
therefore the heart of the children of men is fully set 
in them to do evil." Eccl. viii. 11. He is not only cor- 
rupt and sinful, but a condemned sinner, (John iii. 
13), poor and destitute, utterly unable to extricate 
himself from this deplorable condition. To whom 
then shall he look for deliverance ? The blood of 
beasts, slain on Jewish altars, cannot save, or redeem 
him from the bondage of sin. Eites and ceremonies 
cannot effect his salvation. 

" Not aU the outward forms on earth, 

Nor rites that God has given ; 
Nor will of man, nor blood, nor birth, 

Can raise a soul to heaven." 

None but God can save him. To Him he must 
look for deliverance. For the Lord says : '^ Look 
unto me, and be ye saved, all the ends of the earth ; 
for I am God and there is none else.'' Is. xlv. 22. 
^' I, even I, am the Lord ; and beside me there is no 
Saviour.'' Is. xliii. 11. 



THE DIVINITY OF CHRIST. 23 

But, notwithstanding that Grod has thus plainly- 
declared that He is the only God, and the only 
Saviour, we learn from the sacred Scriptures that 
Jesus Christ, the Son of God, came into the world to 
redeem man from the curse of the law. '^ Even so 
we, when we were children, were in bondage under 
the elements of the world. But when the fullness 
of the time w^as come, (the time mentioned by the 
prophets), God sent forth His Son, made of a woman, 
made under the law, to redeem them that were under 
the law, that we might receive the adoption of sons/' 
Gal. iv. 3-5. Jesus, speaking of Himself, said : '^ For 
the Son of man is come to seek and to save that 
which was lost.'' Luke xix. 10. Now, the great 
question is, Who is the Son of man ? Is He the 
true Saviour, the living God ? 

The true answer to these inquiries is found alone 
in the Word of God. Then, let us devote a few 
moments to the investigation of this subject. 

1. He is both God and man. In Him is united 
divinity and humanity. He is termed the Son of 
man and the Son of God, '^ He took not on him the 
nature of angels ; but he took on him the seed of 
Abraham. Wherefore, in all things it behooved him 
to be made like unto his brethren, that he might be 
a merciful and faithful High Priest in things per- 
taining to God, to make reconciliation for the sins of 
the people." Heb. ii. 16, 17. 

As a man He possessed a soul. He said to His 
disciples at the garden of Gethsemane : ^^ My soul 
is exceeding sorrowful, even unto death." Matt. xxvi. 
38. Is. liii. He ate like a man, He slept like a man. 



24 THE VOICE OF TRUTH. 

but like God He rebuked tbe winds, and there was a 
great calm. (Luke viii. 34.) Like a man He sym- 
pathized with the bereaved sisters of Lazarus, and 
wept at his grave.; but like God He raised him from 
the dead. (John xi. 35.) In these instances Jesus 
Christ clearly exhibited to the world His humanity 
and Divinity, proving that He is truly both God and 
man, ^^The Christ, the Son of the living God.'' 

2. There are certain attributes applied to Christ, 
by the inspired writers, which belong alone to God, 
such as no created being can possess. 

1. He is Omnipresent — ^present everywhere at the 
same time. 

The Saviour, speaking of Himself, said: ''No 
man hath ascended up to heaven, but He that came 
down from heaven, even the Son of man, which is in 
heaven,'' John iii. 13. Now, whilst Christ was 
speaking these words He was on earth ; but as God, 
He was in heaven and on earth at the same time. 
He has promised to be with His people when atssem- 
bled in His name. '' Where two or three are gath- 
ered together in my name, there am I in the midst 
of them." Matt, xviii. 20. When Christ delivered 
., the last, the great commission to His disciples. He 
'said to them : '' Lo, I am with you alway ; even unto 
the end of the world. Amen.'' Matt, xxviii. He is 
present with His ministers and His people at one 
and the same time, in all places and in all nations, 
to bless and give success to the great work com- 
mitted to them. Then, Jesus is truly the God 
with us. 

2. Christ is Omnipotent — all-powerful. Paul, 



THE DIVINITY OF CHRIST. 25 

speaking of Christ in his letter to the Philippians, 
says : '' For our conversation is in heaven, from 
whence also we look for the Saviour, the Lord Jesus 
Christ, who shall change our vile body, that it may 
be fashioned like unto his glorious body, according 
to the working whereby he is able to subdue all 
things unto himself/' Phil. iii. 21. Before Christ 
ascended to heaven, and before He gave to His disci- 
ples the last and great commission, He said : ^' All 
power is given to me in heaven and in earth.'' Matt, 
xxviii. 18. Jesus when on earth raised the dead — 
Lazarus and the widow's son. Raising the dead is 
an act of omnipotence, and is evidence of His being 
truly and really God. ^' For as the Father raiseth 
up the dead and quickeneth them, even so the Son 
quickeneth whom he will." John v. 21. The Lord 
said to Moses, ^^I kill and I make alive ; I wound 
and I heal." Deut. xxxii. 39. He said to Abraham, 
'' I am the Almighty Cod ; walk before me and be 
thou perfect." Gen. xvii. 1. Isaiah, speaking of Jesus 
Christ, says, ^' His name shall be called Wonderful, 
Counsellor, The MIGHTY GOD." Is. ix. 6. While He 
was on earth He declared that He possessed all power 
in heaven and earth, and showed forth this power by 
raising the dead, opening the eyes of the blind, and 
many other mighty works which He performed in 
the presence of the people. He is truly the Almighty 
God. 

3. Jesus Christ is omniscient — all-wise. The dis- 
ciples said to the Saviour on a certain occasion, ^' Now 
are we sure that thou knowest all things." John xvi. 
30. When Christ had inquired of Peter the third time 
3 



26 THE VOICE OF TEUTH. 

if he loved him, Peter said : ^^ Lord, thou knowest 
that I love thee." John xxi. 16. In another place it 
is written, ^^ He knew all men, and needed not that 
any should testify of man, for he knew what was in 
man." John ii. 25. But such knowledge as this is 
peculiar to God. ^^ I, Jehovah, search the hearts ; 
I try the reins." Solomon, speaking of the wisdom 
of Grod, says : " Thou, even thou only knowest the 
hearts of all the children of men." 1 Kings viii. 39. 
Now Jesus declares that He is the searcher of hearts. 
" All the churches shall know that I am He who 
searcheth the reins and the hearts, and I will give 
unto every one of you according to your works." Rev. 
ii. 23. Then if God only knoweth the hearts of the 
children of men, and trieth the reins, and Jesus 
Christ is He who searcheth the reins and the hearts, 
and knoweth everything that is in man, He is God 
— the all- wise, unchangeable God, ^' Jesus Christ, 
the same yesterday and to-day, and forever," Heb. 
xiii. 8, possessing all power in heaven and in 
earth. 

4. Jesus Christ is the creator of all things, visible 
and invisible. 

Moses in his account of the creation, says : '^ In 
the beginning God created the heaven and the 
earth." Gen. i. 1. Now it should be remembered 
that these words were indited by the Spirit of God, 
— they are the words of God. The same Spirit 
moved John to write, when speaking of Christ : 
^^ All things were made by him, and without him was 
not anything made that was made." John i. 3. 
The earth, and all things therein contained, — the 



THE DIVINITY OF CHEIST. 27 

sun, moon and stars, — heaven and angels, principali- 
ties and powers, all, all werp made by Him. ^^By 
him were all things created that are in heaven and 
that are in earth, visible and invisible, whether 
they be thrones, or dominions, or principalities or 
powers. All things were created by him and for 
him. And he is before all things, and by him all 
things consist.'' Col. i. 16, 17. This needs no com- 
ment, — no explanation. For the Divinity of Christ 
is taught in such plain and emphatic terms that no 
one who believes in the sacred Scriptures can be 
mistaken on this subject. 

5. Jesus Christ is the object of divine worship. 
For it is written, " That at the name of Jesus every 
knee should bow, of things in heaven and things 
in earth, and things under the earth; and that 
every tongue should confess that Jesus Christ is 
Lord, to the glory of God the Father." Phil. ii. 10. 
Again: '^Let the angels worship him.'' Heb. i. 6. 
See 1st Peter iii. 22, — Eev. v. 12. Now it is evi- 
dent that if Christ is not God, but a created being, 
all who bow the knee to Him, or worship Him 
in any form whatever are idolaters and sinners 
in the sight of God ; for we are commanded to 
worship none but God. '' Thou shalt worship the 
Lord thy God, and him only shalt thou serve." 
Matt. iv. 10. 

6. It is also evident that Jesus Christ is God, the 
true Saviour, from the fact that He has power on 
earth to forgive sins. There is abundant proof, in 
the sacred Scriptures, that He exercised this power 
during His personal reign on earth. Multitudes 



28 THE VOICE OF TKUTH. 

wei-e enabled to testify to the world wliat great 
things Jesus had done for them. 

On a certain occasion a man sick of the palsy was 
brought to Jesus to be healed, and He said to the 
sick man, '^Son, thy sins be forgiven thee. But 
there were certain of the Scribes sitting there 
and reasoning in their hearts, Why doth this man 
speak blasphemies? Who can forgive sins but 
God only?'' '^ And immediately, when Jesus per- 
ceived in his spirit that they so reasoned within 
themselves, he said unto them, Why reason ye these 
things in your hearts? Whether is it easier to say 
to the sick of the palsy. Thy sins be forgiven thee : 
or to say, Arise, and take up thy bed. and walk? 
But that ye may know that the Son of man hath 
power on earth to forgive sins, (he saith to the sick 
of the palsy,) I say unto thee Arise, take up thy 
bed and go thy way into thine house.'' Mark ii. 
6-11. In this passage of Scripture a two-fold evi- 
dence of the divinity of Christ is given. 1. He knew 
the thoughts of the Scribes who were sitting there 
and reasoning in their hearts. None but God can 
know the secret emotions of the heart of man. 2. He 
forgave the sins of the sick man in His own name. 
None but God can forgive sins. There is no Saviour 
besides Him. 

After Jesus had cast the devils out of the man 
who dwelt among the tombs, He said to him : '' Ee- 
turn to thifle own house and show how great things 
God hath done unto thee. And he went his way, 
and published throughout the whole city, how great 
things Jesus had done unto him." Lukeviii.39. 



THE DIVINITY OF CHRIST. 29 

Here Jesus claims to be God, and He is therefore 
the true Saviour. We may look to Him with con- 
fidence for salvation, and eternal life; for ^'He is 
able also to save them to the uttermost that come 
unto God by him." Heb. vii. 25. 

7. Jesus Christ is the true God. In addition to 
what has already been adduced on this subject I 
will mention a few more passages. Zechariah 
says: ^' Awake, sword, against my Shepherd,. 
and against the man that is my fellow." Zech. 
xiii. 7. Who is this Shepherd? Christ says, ''I 
am the good shepherd; the good shepherd giveth 
his life for the sheep." John x. 11. This good 
shepherd, — Jesus Christ, — was in the form of God 
and equ^l with God. '^Let this mind be in you 
which was also in Christ Jesus, who being in the 
form of God, thought it not robbery to be equal 
with God." Phil. ii. 5, 6. 

Isaiah in a certain place says, ''Thus saith the 
Lord, the king of Israel, and his redeemer, the Lord 
of hosts: I am the first and the last; and beside 
me there is no God." Is. xliv. 6. And again, ''Be- 
fore me there was no God formed, neither shall 
there be after me. I, even I am the Lord ; and be- 
side me there is no Saviour." Is. xliii. 11. 

In the above passages of Scripture, we are plainly 
taught that God is the first and the last. He is the 
only God, — the only Saviour. There was none be- 
fore Him, neither shall there be any after Him. 
Now, when we turn to the New Testament we learn 
that Christ is that God and that Saviour mentioned 
by the prophet Isaiah. Jesus said to John : " I am 

3* 



30 THE VOICE OF TRUTH. 

Alpha and Omega, the beginning and the ending, 
saith the Lord, which is, and which was, and which 
is to come, the Almighty." Eev. i. 8. As proof 
that this was Jesus addressing John, I refer the 
reader to the seventeenth and eighteenth verses of 
the same chapter. John says, ^'"When I saw him I 
fell at his feet as dead, and he laid his right hand 
upon me, saying unto me. Fear not. I am the first 
and the last. I am he that liveth and was dead; 
and behold, I am alive forevermore. Amen; and 
have the keys of hell and of death.'' Christ, accord- 
ing to these Scriptures, is the first and the last^ and 
therefore there was no God befoi:e Him, neither shall 
there be any after Him, for He is the beginning and 
the end." ^' I am Alpha and Omega, the beginning 
and the end." Eev. xxii. 13. He is the only Saviour, 
and there is salvation in no other. '^Neither is 
there salvation in any other ; for there is none other 
name under heaven given among men whereby we 
must be saved." Acts iv. 12. This being true, 
Christ is God, the first and the last, because the pen 
of inspiration declares emphatically that there is no 
Saviour beside Him. ''I, even I am the Lord; and 
beside me there is no Saviour." 

8. Christ is the true and living God. This is evi- 
dent from various passages of Scripture, a few of 
which we mention. Jeremiah says : ^^The Lord is the 
true God, he is the living God and an everlasting 
King." Jer. x. 10. When we turn to the New Tes- 
tament Scriptures we find it written, '^ We know 
that the Son of God is come and hath given us an 
understanding, that we may know him that is true, 



THE DIVINITY OF CHRIST. 31 

and we are in him that is true, even his Son Jesus 
Christ. This is the true God, and eternal life.'' 1 
John V. 20. This agrees with the testimony of Paul 
on this particular point. ^' Christ came who is over 
all, God blessed forever. Amen." Eom. ix. 5. And 
again : '^ But unto the Son he saith, Thy throne, . 
God, is forever and ever ; a sceptre of righteousness 
is the sceptre of thy kingdom." Heb. i. 8. These 
passages of Scripture are definite and plain, but by 
reference to the sacred page again, we find still 
stronger evidence that Jesus Christ is the true and 
living God. Isaiah says: '^Behold, a virgin shall 
conceive, and bear a son, and shall call his name 
Immanuel." Is. vii. 14. Matthew gives us the defi- 
nition of the term Immanuel. '' Behold, a virgin 
shall be with child, and shall bring forth a son, and 
they shall call his name Immanuel, which being in- 
terpreted is, (the) God with us." Matt. i. 23. God 
took on Himself the seed of Abraham and dwelt 
among the children of men, was tried by Satan, and 
taught him that he was the Lord God, (Matt, iv, 7,) 
wrought miracles, raised the dead, opened the eyes 
of the blind, healed the sick, and laid down His life 
for us. '^ Hereby perceive we the love of God, be- 
cause he laid down his life for us." 1 John iii. 16. 
John gives an additional testimony in support of the 
inspired definition of the term Immanuel — God with 
us — when he said : '^ In the beginning was the Word, 
and the Word was with God, and the Word was 
God." John i. 1. ''And the Word was made flesh, 
and dwelt aftiong us," verse 14. Paul, writing to his 
son Timothy, says : ''And without controversy great 



82 THE VOICE CF TEUTH. 

is the mystery of godliness ; God was manifest in 
tlie flesh, justified in the spirit, seen of angels, 
preached unto the Gentiles, believed on in the world, 
received up into glory." 1 Tim. iii. 16. 

God with us — God manifest in the flesh is a great . 
mystery, and a great truth. The infinite Deity and 
finite flesh unites and becomes one. Angels beheld 
this glorious union with wonder and delight, and in 
sweet, celestial strains they sung, " Glory to God in 
the highest, and on earth peace, good- will toward men." 

9. The Lord Jesus Christ is the self -existent y eter- 
nal God. This is very evident from the writings of 
the prophets, who refer to the coming of Christ, and 
His sufi'ering for the salvation of the world. Isaiah, 
speaking of the coming of the Saviour, says : ^^ Unto 
us a child is born, unto us a son is given, and the 
government shall be upon his shoulder ; and his name 
shall be called Wonderful, Counsellor, The mighty 
God, The everlasting Father, The Prince of Peace." 
Is. ix. 6. In another place it is written, '^ His name 
shall be called Immanuel, which being interpreted 
is, God with us." 

Jesus Christ taught His disciples that He was the 
Father. He said to Philip, who desired to see the 
Father, ^^ Have I been so long time with you, and 
yet hast thou not known me, Philip ? He that hath 
seen me hath seen the Father." John xiv. 9. He is, 
as Isaiah has declared, '^ the everlasting Father." 
Jeremiah, speaking of Christ, and the name by 
which He should be called, says : '^ Behold the days 
come, saith the Lord, that I will raise unto David 
a righteous Branch, and a King shall reign and 



THE DIVINITY OF CHRIST. 33. 

prosper, and shall execute judgment and justice in 
the earth. In his days Judah shall be saved, and 
Israel shall dwell safely ; and his name, whereby he 
shall be called, The Lord our Eighteousness/' Jer. 
xxiii. 6, 6, and xxxiii. 15, 16. The original term in 
this text, which is translated Lord, is said to be 
Yehovah — self-existent. The inspired writer says 
that Christ shall be called by this name, which is 
conclusive evidence of His divinity. 

It is evident from the writings of the Prophets, 
that Jesus Christ, who was sold for thirty pieces of 
silver, and was nailed to the cross, and pierced by 
the Eoman spear, is the everlasting Father, the 
Prince of Peace, the eternal God. (See Zech. xi. 12, 
13, and xii. 1, 10.) The just and Holy One (Actsiii.,) 
who created all things in heaven and earth — the 
first and the lastj the only Saviour — the only God. 
'^ In him dwelleth all the fulness of the Godhead 
bodily." Col. ii. 9. He possesses all the attributes 
and perfections of God. He is truly the Saviour of 
the world. 

Thus we have clearly established, by proofs and 
arguments drawn from the Word of God, the pro- 
position that Jesus Christ is both God and man, 
the Saviour of the world. The Scriptures are plain 
and pointed on this subject ; yet there are difficulties 
in the minds of many touching the divinity of Christ. 
The great difficulty arises from a want of a proper 
discrimination between His divinity and humanity. 
They confound the two. They fail to determine 
when Jesus is speaking of the humanity, and when 
of the divinity. 



34 THE VOICE OF TRUTH. 

^' His human nature must not be confounded with 
His divine, for though there be a union of natures in 
Christ, yet there is not a mixture, or confusion of 
them or their properties. His humanity is not 
changed into His deity, nor His deity into humanity, 
but the two natures are distinct in one person/' 

It is true that this is a mystery which no one can 
explain. It never has been revealed to us ; there- 
fore, it belongs to God. ^^The secret things belong 
unto the Lord our God ; but those things which are 
revealed belong unto us and our children forever.'' 
Deut. xxix. 29. 



THE SUFFEEINGS OF CHKIST. 3$ 



CHAPTER III; 

THE SUFFERINGS OF CHEIST. 

When the time was fully come — the time men- 
tioned by the prophets of old — Christ made His 
advent into the world, to suffer and die for the 
sins of the people — to redeem fallen man from the 
curse of the law. '^ When the fulness of the time was 
come, God sent forth his Son, mxade of a woman, 
made under the law, to redeem them that were 
under the law, that we might receive the adoption 
of sons/' Gal. iv. 4, 5. ^' For the Son of man is come 
to seek and to save that which "was lost." Luke xix. 
10. When Jesus was made manifest to Israel, John 
said to the people : '' Behold the Lamb of God, 
which taketh away the sin of the world/' John i. 
29. 

He comes to redeem man, possessed of every 
qualification required by the divine law. He was 
made under the law to redeem them that were under 
the law. 

The law requires that a redeemer must be near 
akin to the one to be redeemed, (Lev. xxv. 48.) 
Therefore, Jesus became our kinsman that He might 
fulfil the requirements of law in the redemption of 
man. " He took not on him the nature of angels ; 
but he took on him the seed of Abraham. Where- 



36 THE VOICE OF TRUTH. 

fore, in all things it behooved him to be made like 
unto his brethren, that he might be a merciful and 
faithful High Priest, in things pertaining to God, 
to make reconciliation for the sins of the people." 
Heb. ii. 16, 17. 

The sacrifice, and the one that offered it to the 
Lord, were required by the law to be without blem- 
ish. ^' No man that hath a blemish of the seed of 
Aaron, the priest, shall come nigh to ofier the oflFer- 
ings of the Lord made by fire ; he hath a blemish : 
he shall not come nigh to offer the breMof his God." 
Lev. xxi. 21. 

The paschal lamb, the type of the great sacrifice 
which was to be offered for the sins of the world, 
was to be without blemish — pure and innocent. (Ex. 
xii. 5.) Now, in order to a correct antitype, one 
must be found without spot or blemish — without sin. 
Such a one could not be found in Abraham, in Isaac, 
or in any one born according to the common laws of 
generation ; for all such are corrupt, and by nature 
the children of wrath. In Jesus alone, who was 
born contrary to the common laws of generation, 
we have the true antitype of the paschal lamb. 
That He was thus born is evident from the words of 
the angel to Mary : '' The Holy Ghost shall come 
upon thee, and the power of the Highest shall over- 
shadow thee ; therefore also that Holy thing which 
shall be born of thee, shall be called the Son of God." 
Luke i. 35. The humanity was born of Mary, and 
it was without sin. This is plain, from the 'above 
expression of the angel- — '^ That Holy thing which 
shall be born of thee." Peter, speaking of redemp- 



THE SUFFERINGS OF CHEIST. 37 

tion and the purity of Christ, says that we were re- 
deemed '' with the precious blood of Christ as of a 
lamb without blemish and without spot^ 1 Peter i. 
19. Furthermore, Jesus Christ is termed the second 
Adam. The first Adam was made in the image and 
in the likeness of God. He was called the Son of 
God, and was without sin, pure and innocent. The 
second Adam, '' the Lord from heaven," was the 
image of God. The inspired writer says : '' In whom 
we have redemption, through his blood, even the 
forgiveness of sins, who is the image of the invisible 
God, the first-born of every creature." Col. i. 14, 
15. Paul says : '' But if our gospel be hid, it is hid 
to them that are lost ; in whom the god of this 
world hath blinded the minds of them which believe 
not, lest the light of the glorious gospel of Christ, 
who is the image of God, should shine unto them." 
2 Cor. iv. 3, 4. The prophet Isaiah, speaking of 
the sufferings and death of Christ, says: ''And he 
made his grave with the wicked and with the rich 
in his death, because he had done no violence, neither 
was any deceit in his mouth." Is. liii. 9. 

Peter testifies to the same great truth, for he 
says, when speaking of Christ and His perfections : 
''Who did no sin, neither was guile found in his 
mouth." 1 Peter ii. 22. 

John declares that "Tii him was no sin.'' 1 
John iii. 5. " For such a High Priest became us, 
who is holi/y undefiled, separate from sinners." Heb. 
vii. 26. "But was in all points tempted like as we 
are, yet without jiru' Heb. iv. 15. 

The priest, under the law dispensation, was " com- 
A 



38 THE VOICE OF TRUTH. 

passed with infirmities/' (Heb. v. 2, 3). Therefore, 
according to the requirements of the law, he had to 
ofi'er a sacrifice first for his own sins, and then for 
the sins of the people. Jesus Christ, our great 
High Priest, being without sin, — without spot or 
blemish, ofi'ered but one sacrifice to Grod for sin. 
'' But this man, after he had ofi'ered one sacrifice for 
sins forever, sat down on the right hand of God." 
Heb. X. 12. 

Thus we have shown, from the word of God, that 
Jesus Christ, as the Son of man, was without sin, — 
without spot or blemish. He was truly holy. He 
was not involved in the transgression ; and, there- 
fore, was fully prepared to offer Himself to God for 
the sins of the people. It is true, that, although 
He was free from sin, He bore our sins. ^' The Lord 
hath laid on him the iniquity of us all." Is. liii. 6. 
Paul says: ^^For he hath made him to be sin for us, 
who knew no sin." 2 Cor. v. 21. This does not 
mean that He was made a sinner , but simply that our 
sins werQ laid on Him, — that He was made a sacrifice 
for our sins. In other words, He was a sin-offering , to 
bear the punishment due to sinners. His death was 
substituted for our death. '^ Who his ownself bare 
our sins in his own body on the tree, that we, being 
dead to sins, should live unto righteousness; by 
whose stripes ye were healed." 1 Pet. ii. 24. 

The prophets not only foretold the advent of 
Christ into the world, but His sufi'erings, and the 
glory that should follow. Peter says : '' Keceiving 
the end of your faith, even the salvation of your 
souls. Of which salvation the prophets have in- 



THE SUFFERINGS OF CHRIST. 39. 

quired and searched diligently, who prophesied of 
the grace that should come unto you; searching 
what, or what manner of time the Spirit of Christ 
which was in them did signify, when it testified be- 
forehand of the sufferings of Christ, and the glory 
that should follow." 1 Pet. i. 9-11. 

His whole hfe was marked with afflictions and 
sorrows. Isaiah says : '' He is despised and rejected 
of men; a man of sorrows and acquainted with 
grief, and we hid as it were our faces from him; he 
was despised, and we esteemed him not. Surely he 
hath borne our griefs, and carried our sorrows; yet 
we did esteem him stricken, smitten of Grod, and 
afflicted. But he was wounded for our transgres- 
sions, he was bruised for our iniquities ; the chastise- 
ment of our peace was upon him; and with his 
stripes we are healed." Is. liii. 3-5. When He came 
into the world He was despised and rejected of the 
Jews, His own people. '^He came unto his own, 
and His own received him not." John i. 11. 

They were filled with hatred to Jesus and His 
doctrine, and sought diligently to take His life, but 
failed to accomplish their fiendish purposes until 
Judas, one of the twelve, appeared in their council 
against Him and agreed to betray Him into their 
hands for thirty pieces of silver. The proposition 
and agreement of Judas was received with great 
delight by the enemies of Christ; and immediate 
preparations were made for the betrayal and appre- 
hension of Jesus. While Judas was conferring with 
the Scribes and Chief Priest, Jesus, with His dis- 
ciples, retired to the garden of Gethsemane. There, 



40 THE VOICE OF TRUTH. 

with the sins of the world pressing heavily upon 
Him, He agonized and prayed that the cup might 
pass from Him. His sufferings were so intense that, 
''His sweat was as it were great drops of blood fall- 
ing down to the ground." In His agony He exclaimed 
''My soul is exceeding sorrowful even unto death.'' 
His sufferings and prayers in the garden touched 
the sympathy of the heavenly host; "for there ap- 
peared an angel unto him from heaven, strengthening 
him." Before Jesus and His disciples left the place 
of prayer, "Judas, one of the twelve, came, and 
with him a great multitude with swords and staves,*' 
and laid hold on Jesus and "led him away to Caia- 
phas, the high-priest, where the Scribes and the 
elders were assembled." Here they sought, during 
that night, false witness against Him, that they might 
put Him to death, "And the men that held Jesus 
mocked him, and smote him. And when they had 
bhndfolded him, they struck him on the face, and 
asked him, saying, prophesy who is it that smote 
thee? And many other things blasphemously spake 
they against him." Luke xxii. 63-65. They not only 
struck Him on the face, but spit in His face. (Matt, 
xxvi. 67). They declared that He was worthy of 
death, and when the morning came they bound Him 
and led Him away, and delivered Him to Pilate. 

A long and chilly night, such as had never been 
before, had passed ; the sun beamed forth with all 
his beauty and splendor on the hill-tops, and along 
the valleys, and on the walls and temples of Jerusa- 
lem, the city of the living God, and the pride and 
glory of the Jewish Nation. But her streets are 



THE SUFFERINGS OF CHRIST. 41 

deserted, and silence"' reigns there. No songs of 
praise or pj-ayer are ascending to God from the 
temple. No Prophet or Priest is seen entering 
there. An awful and a solemn silence reigns in 
every department of the house of God. But hark ! 
an unusual, — a wild, infuriated cry falls on the ear; 
Crucify him I Crucify him ! A multitude of voices 
are crying with -wild excitement, Away with Him ! 
AWAY WITH Him ! ! '' His blood be on us and on our 
children." Behold the High Priests are there. 
They have left the temple service, and engaged in a 
riot with the wicked rabble. Who is the great 
offender? "Who has so exasperated the people that 
His life, — His blood is demanded as an atonement? 
'Tis Jesus! 'Tis the Saviour of the world, — the 
Lamb of God, the Prince of peace, the eternal God, — 
who took on Himself the seed of Abraham, and dwelt 
on earth among men. He is receiving the taunts 
and the insults of a wicked, overbearing mob. Al- 
though no fault could be found in Him, yet the 
ruler, (Pilate) to please the people, who were crying 
for His blood, scourged Him and delivered Him to be 
crucified. Behold the Prince of glory with a mock 
robe placed on Him, and a crown of thorns on His 
head, and the wicked soldiers spitting on Him, smit- 
ing Him on the head with the reed, the thorns pier- 
cing his tender cheeks. 

In derision they bow the knee before Him and 
cry, ''Hail, King of the Jews!" He is rudely led 
away from the Judgment Hall to be crucified. He 
might have commanded a mighty host of angels to 

His assistance, — they were waiting His command. 

4* 



42 THE VOICE OF TRUTH. 

But He suffered all their abuse and mockery with 
patience. Surrounded by an excited and a wicked 
multitude, He ascended the rugged Mount Calvary, 
bearing His own cross and faints beneath its weight. 
His friends all forsook Him. Peter, who said that 
he never would forsake Him, is gone. Jesus is 
nailed to the cross, — his tender, hands and feet were 
nailed to the fatal wood. He is mocked, despised, 
and rejected of man. ^^And they that passed by 
reviled him, wagging their heads, and saying : Thou 
that destroyest the temple, and buildest it in three 
days, save thyself. If thou be the Son of God, 
come down from the cross. Likewise, also the chief 
priest mocking him, with the Scribes and elders, 
said : He saved others, himself he cannot save. If 
he be the King of Israel, let him now come down 
from the cross, and we will believe him. He trusted 
in Grod, let him deliver him now if he will have 
him; for he said, I am thp Son of God." Matt, xxvii. 
39-43. The thieves which were crucified with Him, 
joined these wicked men in mocking and reviling 
the Saviour. 

But He pitied His persecutors and cried : ^^ Father, 
forgive them; for they know not what they do." 
Oh, what kindness, what tender mercy the dear 
Saviour exhibits in His dying moments ! His friends 
were all gone save His mother and His mother*s 
sister, Mary, the wife of Cleophas, Mary Magdalene, 
and John, the beloved disciple, who stood near the 
cross, and heard His dying groans. His Father for- 
sakes Him, and He cries : '' My God, my God, why 
hast thou forsaken me!" The sun refused to see 



THE SUFFERINGS OF CHRIST. 43- 

the dying Jesus give up the ghost. Darkness was 
over all the land, ^^and behold, the vail of the temple 
was rent in^twain from the top to the bottom; and 
the earth did quake, and the rocks rent, and the 
graves were opened, and many bodies of saints 
which slept arose, and came out of the graves after 
his resurrection, and went into the holy city, and 
appeared unto many.'' 

When the revilers and murderers of Jesus 
heard and saw these things, they feared greatly, and 
exclaimed: '^ Truly, this was the Son of Grod." 
Joseph, a rich counsellor of Arimathea, and a disci- 
ple of Jesus, begged His body, and '^ took it down, 
and wrapped it in linen, and laid it in a sepulchre 
that was hewn in stone, wherein never man before 
was laid." But, on the third and appointed morning, 
Jesus arose from the tomb a triumphant conqueror 
over death, hell, and the grave. Now joy and glad- 
ness filled the hearts of His disciples. He was alive 
among them, with all the wounds which He had 
received from His persecutors and murderers. 

He was seen of the disciples forty days, and spake 
to them '' of the things pertaining to the kingdom 
of Grod." After He had given the last and great 
commission. He v/as parted from them and received 
up into heaven. 

The work of redemption is now complete. Jesus 
suffered and died for our sins, and rose again for our 
justification. If Christ had not been raised then 
the plan of salvation would have been a failure. 

The question might be appropriately asked at this 
point: Did the divinity or the humanity of Christ 



44 THE VOICE OF TEUTH. 

suffer and 'die ? We answer, the liumanity. This 
is evident from the following considerations and 
Scriptures. 

1. Jesus Christ, as has been clearly shown, was 
both God and man. '' God with us/" — " God was 
manifest in the flesh/' This is a great mystery, 
nevertheless it is true. 

2. He was a perfect man, — of the seed of Abraham 
— ^had flesh and blood, and a soul. Isaiah says : 
^^ He shall see the travail of his soul and be satisfied.'' 
Jesus said to His disciples when in the garden of 
Gethsemane : ^^ My soul is exceeding sorrowful, even 
unto death/' He used the same word in this pas- 
sage that is used in Matt. x. 28, ^' Fear not them^ 
which kill the body, but are not able to kill the 
soul,'' (See also Matt. xvi. 26.) He had a perfect 
human soul. 

3. The sacrifices under the law were typical of the 
great sacrifice which Christ should offer for the sins 
of the people. These sacrifices were offered by the 
high-priest to God, That which was offei:ed in 
sacrifice suffered and died. We have no account that 
there was any suffering on the part of God to whom 
the sacrifice was offered. Jesus Christ, the antitype 
of the paschal lamb, w^ho is our great High Priest, 
offered His own body to God, a sacrifice for sins. 
The inspired writer says : ^' How much more shall 
the blood of Christ, who through the eternal Spirit 
offered kimself without spot to God, purge your con- 
science from dead works to serve the living God.'* 
Heb. ix. 14. '^ Here we have the second person of 
the Godhead offering Himself, through the agency 



THE SUFFERINGS OF CEEIST. 45 

of the thirdj to the first Men may say that this is 
entirely above reason. So it may be, but it is not 
above revelation." On the cross Jesus was both 
victim and priest. Again, it is written, ''By the 
which will we are sanctified through the ofi"ering of 
the body of Jesus Christ once for all." Heb. x. 10. 
Now, it is very evident from these Scriptures that 
the humanity of Christ was offered to God, a sacri- 
fice for sin. 

4. Jesus suffered in the flesh. It was the Son of 
man that was betrayed and killed. '' The Son of man 
shall be betrayed into the hands of sinners, and they 
shall kill him:' Matt. xvii. 22. '' For Christ also 
hath once suffered for sins, the just for the unjust, 
that he might bring us to God, being put to death in 
the flesh:' 1 Pet. iii. 18. '' For as much then as 
Christ hath suffered for us in the fleshy arm yourselves 
likewise with the same mind. For he that hath suf- 
fered in the flesh hath ceased from sin." 1 Pet. iv. 1. 

Both soul and body was made an offering for sin. 
'' It pleased the Lord to bruise him ; he hath put him 
to grief ; when thou shalt make his soul an offering 
for sin." Is. liii.' 10. Paul says : "Now once in the 
end of the world hath he appeared to put away sin 
by the sacriflce of himself:' Heb. ix. 26. God pre- 
pared Christ a body for the express purpose of being 
made a sacrifice for sin. (Heb. x. 5.) In all the 
sacrifices under the law the victim that was offered as 
a sacrifice sufl'ered. There is not the slightest intima- 
tion that God, to whom the victim was offered as a sa- 
crifice, ever sufl^ered. If the divinity did suffer there ig 
no type of it in the ancient sacrifices. It is something 



46 THE VOICE OF TEUTH. 

that was not thought of under the law dispensa- 
tion. 

But, according to the Scriptures, it was the human- 
ity, and not the divinity of Christ that suffered and 
died for our sins. He offered His soul and body a 
sacrifice to God, which was freely accepted of Him ; 
for such a sacrifice met the demands of the law. 
The law demanded the life of man ; for it declares 
that, ^^ The soul that sineth, it shall die." But the 
Son of man, Jesus Christ, became our substitute, and 
died that we should not die, but have life eternal. 
" For there is one God, and one Mediator between 
God and men, the man Christ Jesus, who gave him- 
self a ransom for all, to be testified in due time." 1 
Tim. ii. 5, 6. 

5. In the hour of suffering and death the divinity 
had forsaken the humanity. This is evident from 
the words of Jesus while on the Cross. ^^ About the 
ninth hour Jesus cried with a loud voice, saying, 
Eli, Eli, lama sabachthani ? that is to say, My God, 
my God, why hast thou forsaken me ?" Matt, xxvii. 46. 
He was forsaken by the Father and left to drink the 
bitter cup alone. We cannot conceive how any one 
can, by a fair and honest interpretation, make the 
above Scripture mean anything else. It is very easy 
to assert that the rlivinity did not forsake the hu- 
manity in the hour of suffering, but proof to sustain 
the assertion cannot be found in the sacred Scriptures. 

If the divinity of Christ suffered and died, then 
God suffered to appease His own wrath. If di- 
vinity suffered and died, where is the resurrecting 
power ? Then Jesus must have remained in the 



THE SUFFERINGS OF CHRIST. 47 

grave, and the powers of darkness would have pre- 
vailed. 

While we hold and teach that the divinity of Christ 
did not suffer and die, we do not say that God had 
nothing to do with the atonement. The union of Grod 
with the humanity is a great mystery, and the divin- 
ity forsaking the humanity in the hour of suffering 
and death may be termed also a great mystery. 

6. The atonement which Jesus Christ made by 
His suffering and death is full and complete. It in- 
cludes the whole world. Jesus said : '' I came not to 
judge the world, but to save the world.'' John xii. 
47. John says: ''xA.nd he is the propitiation for our 
sins ; and not for ours only, but for the sins of the 
whole world." 1 John ii. 2. ''God so loved the world 
that he gave his only-begotten Son that whosoever 
believeth in him should not perish, but have ever- 
lasting life." John iii. 16. 

All are invited to accept salvation on the terms 
laid down in the sacred Scriptures. The Lord says : 
''Look unto me, and be ye saved, all the ends of the 
earth." Is. xlv. 22. Wehear Isaiah exclaiming, ''Ho, 
every one that thirsteth, come ye to the waters, and 
he that hath no money; come ye, buy, and eat; yea, 
come buy wine and milk without money and with- 
out price." Is. Iv. 1. " In the last day, that great 
day of the feast, Jesus stood and cried, saying, " If 
any man thirst, let him come unto me and drink." 
John vii. 37. 

Many other passages of Scripture might be ad- 
duced showing that the atonement includes the whole 
world : but we deem these sufficient. 



48 THE VOICE OF TEUTH. 

But notwithstanding the great salvation, and 
these kind invitations, man refuses to accept the 
offered mercy. He will not come to Christ, unless 
he is influenced and drawn by divine power, of 
which we will speak in the following chapter. 



CHAPTER IV. 

THE HOLY SPIEIT — OPERATIONS AND INFLUENCES OF. 

The Holy Spirit is the third person in the Trin- 
ity, the Father, the Son, and the Holy Spirit, 
and these three are one. 

"We learn from the inspired writers that the Spirit 
of God was present when the world was created. 
" In the beginning God created the heaven and the 
earth. And the earth was without form and void ; 
and darkness was upon the face of the deep. And 
the Spirit of God moved upon the face of the waters. 
And God said. Let there be light, and there was 
light." Gen. i. 1, 2. 

1. His presence and influences have ever been re- 
cognized and realized by the people of God. David, 
in one of his prayers, said : " Cast me not away from 
Thy presence, and take not Thy Holy Spirit from me." 
Ps. li. 11. Again, '^The Spirit of the Lord spake 
by me, and his word was in my tongue." 2 Sam. xxiii. 
2. All the patriarchs and prophets were influenced 
and guided by the Holy Spirit. 

2. The Holy Spirit is a real personage, who per- 
forms personal acts; such as hearing, speaking, 
teaching and guiding. The Saviour said to His 
disciples: ''When they shall lead you and deliver 
you up, take no thought beforehand what ye shall 

6 49 



60 THE VOICE OF TRUTH. 

speak, neitlier do ye premeditate; but whatsoever 
shall be given you in that hour, that speak ye ; for 
it is not ye that speak, but the Holy Spirit." Mark 
xiii. 11. Again, ^^ When he, the Spirit of truth is come, 
he will guide you into all truth; for he shall not 
speak of himself, but whatsoever he shall hear^ that 
shall he speak^ and he will show you things to 
come." John xvi. 13. 

It is a remarkable fact that the inspired writers 
always used the pronoun of the masculine gender to 
represent the Spirit when they did not employ His 
name; but the advocates of Campbellism always, in 
their writings, use the pronoun of the neuter gender, 
Mr. Brents, speaking of the operations of the Holy 
Spirit, says, ^^ What does it do, and how does it do itf 

Now it is well known that they are great advo- 
cates for the use of Scriptural words and phrases, 
yet they can depart from their own principles with 
wonderful ease, especially when such a course is ne- 
cessary to sustain some favorite sentiment. Why, 
they reject the teachings of the inspired writers on 
this subject we cannot conceive, unless they do not 
believe in the divinity of the Holy Spirit, or it may 
be, because they believe that all the Spirit we have 
resides in the word. But let this be as it may, they 
get their doctrine into a very awkward shape by 
making the Spirit neuter gender. They teach that 
we are born of the Spirit. Now, we would be 
pleased to know how we can be born of that which 
is neither male nor female ? We leave Campbellism 
to solve this difficulty. 

3. The Holy Spirit is not only a real personage, 



THE HOLY SPIEIT — INFLUENCES OF. 51 

but is divine. He is God. This is plainly taught in 
the Word of God. Paul said to those who refused to 
receive and believe the truth, ^^ Well spake the Holy- 
Spirit by Esaias, the prophet, unto our fathers, say- 
ing go unto this people and say, hearing ye shall hear, 
and shall not understand; and seeing ye shall see 
and not perceive." Acts xxviii. 25, 26. When we 
turn to the prophecy from which this quotation was 
made by Paul, we find these words: ^^As I heard 
the voice of the Lokd, saying, Whom shall I send, 
and who will go for us? Then said I, Here am I: 
send me. And he said, Go, and tell this people, 
hear ye indeed, but understand not; and see ye in- 
deed, but perceive not." Is. vi. 8, 9. Paul believed 
and taught, as seen from the above Scriptures, that 
the Holy Spirit is divine. Peter taught the same 
doctrine. He said to Ananias, who had sold his 
land and kept back part of the price of it: ^^Why 
hath Satan filled thine heart to lie to the Holy Spirit, 
and to keep back part of the price of the land ?" 
Acts V. 3. In the next verse he said to him, '' Thou 
hast not lied unto men, but unto God." In these 
passages of Scripture the terms Holy Spieit and 
God are used interchangeably, which is plain evi- 
dence that the inspired writers understood them to 
mean the same thing — ^that the Holy Spirit is God. 

4. Attributes which belong to God "alone are as- 
cribed to the Holy Spirit. 

1. He is omnipresent The Psalmist David says : 
*^ Whither shall I go from thy Spirit ? or whither 
shall I flee from thy presence ? If I ascend up into 
heaven, thou art there : if I make my bed in hell, 



52 THE VOICE OF TKUTH. 

behold, thou art there. If I take the wings of the 
morning, and dwell in the uttermost parts of the 
sea; even there shall thy hand hold me." Ps. cxxxix. 
7-10. 

2. He is omniscient '' For the Spirit searcheth all 
things, yea, the deep things of God. For what man 
knoweth the things of a man, save the spirit of man 
which is in him? Even so, the things of God 
knoweth no man, but the Spirit of God." 1 Cor. ii. 
10, 11. 

3. ITe is eternal, '' For if the blood of bulls and 
of goats, and the ashes of an heifer sprinkling the 
unclean, sanctifieth to the purifying of the flesh, how- 
much more shall the blood of Christ, who through 
the ETEENAL Spirit ofiered Himself without spot to 
God, purge your conscience from dead works to serve 
the living God?" Heb. ix. 13, 14. 

4. He is creator. After God had created the hea- 
ven and the earth. He said : ^^ Let us make man in 
our image, after our likeness." Gen. i. 16. In 
the Book of Job it is written : '^ The Spirit of God 
hath made me, and the breath of the Almighty hath 
given me life." Job xxxiii. 4. 

The work of creation is ascribed to God, to Christ, 
and to the Holy Spirit. This may seem very strange 
and contradictory. But. when we turn to the words 
of John, touching this subject, we see, not only beau- 
ty, but perfect harmony in these Scriptures. ^' For 
there are three that bear record in heaven, the Fa- 
ther, the Word, and the Holy Spirit ; and these three 
are one." 1 John v. 7. This does not mean that 
they are simply one in sentiments, and in operation, 



THE HOLY SPIRIT — INFLUENCES OF. 53 

but that they are essentially one. Therefore the in- 
spired writers uttered a great and glorious truth 
when they declared that the Holy Spirit is God. 

5. He is the Author of the Word. The word of 
God. He is termed the Spirit of truth. Peter says : 
*' For the prophecy came not in old time by the will 
of man, but holy men of God spake as they were 
moved by the Holy Spirit." 2 Pet. i. 21. 

Paul, in his letter to Timothy, says : " All Scrip- 
ture is given by inspiration of God, and is profitable 
for doctrine, for reproof, for correction, for instruc- 
tion in righteousness ; that the man of God may be 
perfect, thoroughly furnished unto all good works.'' 
2 Tim. iii. 16, 17. While the disciples were waiting 
at Jerusalem for the promise of the Father, Peter 
stood up in the midst of them and said, ^' Men and 
brethren, this Scripture must needs have been ful- 
filled, which the Holy Spirit by the mouth of David 
spake before concerning Judas, which was guide to 
them which took Jesus.'' Acts i. 16. Again, ^^ For 
David himself said by the Holy Spirit^ the Lord said 
to my Lord, Sit thou on my right hand till I make 
thine enemies thy footstool." Mark xii. 36. These 
Scriptures plainly teach that the Holy Spirit is not 
the word, but the author of it. The word of God is 
the instrument which He uses. In a word, it is the 
sword of the Spirit. Paul, in his directions to the 
soldiers of Christ, says : ^^ Take the helmet of salva- 
tion, and the sword of the Spirit, which is the word 
of God." Eph. vi. 17. He is the Author of it, and 
the owner of it. The word can accomplish nothing 
unless it is accompanied and used by the Holy Spirit. 



54 THE VOICE OF THUTH. 

Common sense teaches that a sword, unless it is 
used by an agent, will neither cut, pierce, nor kill 
any one, but, will remain harmless forever. It may 
be beautiful and perfect in every part, from which 
instructive and interesting historic lessons may be 
drawn, yet, it will wound no one, except a power, 
distinct from and above itself, is exerted on it. 

So, the word, although pure and perfect in every 
part, will remain ineffectual, as far as conviction and 
conversion are concerned, except the Holy Spirit, 
— which is a power above the word, uses it. Then, 
and not until then, it will become ^^ quick and power- 
ful," piercing the sinner in the heart, causing him 
to feel that he is condemned in the sight of God. 

6. The Holy Spirit reproves the world, — the un- 
converted. Than this, there is nothing more plainly 
set forth in the word of God. 

The natural man, as has been already shown, is 
averse to everything that is good and holy. He 
does not desire the truth, but loves darkness rather 
than the light. He is depraved, sinful, and lost, and 
if left to himself never will turn to [God. If ever 
saved, he must be drawn by divine power to the Sa- 
viour. Jesus said : '' No man can come to me ex- 
cept the Father which sent me draw him ; and I will 
raise him up at the last day.'' John vi. 44. 

This Scripture plainly teaches the great necessity 
of a divine influence to lead man from the ways of 
death to the way of life and peace. Nothing short 
of the influence and power of the Holy Spirit can 
effect this great change in him. 

In all ages of the world the Spirit of God is re- 



THE HOLY SPIRIT — INFLUENCES OF. 55 

presented as striving with man to lead him from sin 
to holiness. He strove with those who lived beyond 
the flood, but they continued to resist His influences 
until God determined to give them up to hardness of 
heart, and reprobacy of mind, that they might be 
destroyed. He said: '^ My Spirit shall not always 
strive with man.'' Gren. vi. 3. He continued his re- 
provings after the flood. This is evident from the 
words of Stephen to his persecutors and murderers. 
'^ Ye stifi'-necked and uncircumcised in heart and 
ears, ye do always resist the Holy Ghost ; as your 
fathers did, so do ye." Acts vii. 51. Not only the 
persecutors of Stephen, but their ancestors were re- 
sisters of the operations of the Holy Spirit. 

He still strives with the unconverted to convince 
them of sin, and lead them to Christ. The Saviour 
said to His disciples, '' For if I go not away the 
Comforter will not come unto you ; but if I depart 
I will send him unto you. And when he is come 
he will reprove the world of sin, and of righteous- 
ness, and of judgment. Of sin, because they be- 
lieve not on me.'' John xvi. 7. 

But it is contended that the world cannot receive 
the Spirit, and the following Scripture is referred to 
as proof. '* I will pray the Father, and he shall give 
you another Comforter, that he may abide with you 
forever; even the Spirit of truth, whom the world 
cannot receive, because it seeth him not, neither 
knoweth him ; but ye know him, for he dwelleth 
with you and shall be in you." John xiv. 16, 17. 

By the term world in this text, the Saviour did 
not mean the natural universe, but the, unconverted 



56 THE VOICE OF TRUTH. 

portion of Adam's race. Now, there is a very wide 
difference between the terms, being reproved by the 
Spirit, and receiving the Spirit. The CampbelUtes, 
in their investigation of this subject, entirely over- 
look this important point, either intentionally, or 
from a want of a correct understanding of the truth. 
It is not true that the Spirit, in order to reprove a 
man, must enter into and dwell in his heart. He 
reproves all men, but is not received by all men, — is 
not known and enjoyed by all men. A man may re- 
prove another in the kindest manner, and for his 
good, and the one reproved may reject and hate the 
one that reproved him. So, the Spirit may reprove 
a man of sin, and yet never be received ^ but rejected 
and hated. The whole tenor of Scripture sustains 
this sentiment. The persecutors and murderers of 
Stephen (Acts vi. 51) were reproved by the Spirit, 
but they would not receive Him. '^But ye have 
set at nought," saith the Lord, ^' all my counsel, and 
would none of my reproof." Prov. i. 25. '^ They 
despised all my reproof," verse 30. Again, " He 
that being often reproved^ hardeneth his neck, shall 
suddenly be destroyed, and that without remedy." 
Prov. xxix. 1. But when the sinner yields to the re- 
provings of the Spirit, repents of his sins, and be- 
lieves on the Lord Jesus Christ with all his heart, 
then he receives, enjoys and knows the Spirit; for 
the Lord says, ^^Turn you at my reproof: behold, I 
will pour out my Spirit unto you, I will make know^n 
my words unto you." Prov. i. 23. The Spirit en- 
ters into and dwells in the renewed heart. '^For 
he dwelleth with you and shall be in you." Again, 



THE HOLY SPIRIT^ — ^INFLUENCES OF. 57' 

^' But ye are not in the flesh, but in the Spirit, if so 
be the Spirit of God. dwell in you. Now, if any 
man have not the Spirit of Christ he is none of his." 
Eom. viii. 9. 

The Holy Spirit was sent into the world, not only 
as a Comforter and teacher, but to convict the world 
of sin, because they believe not on Christ. To 
awaken them, and cause them to see and feel that 
they are guilty, condemned sinners in the sight of 
God, unprepared to meet Him in peace, and then to 
influence them to become willing to forsake the ways 
of sin and death, and accept life eternal. 

In order to possess the kingdom of heaven, and en- 
joy its blessings, we must sell all and buy it. The 
Saviour said, ^^The kingdom of heaven is like unto 
treasure hid in a field; the which when a man hath 
found, he hideth, and for joy thereof goeth and sell- 
eth all that he hath, and buyeth that field." Matt, 
xiii. 44. Now, in order to do this there must be a 
right state of mind. The sinner must become willing 
to forsake all his sinful ways and follow Jesus. In 
his natural state he has not this disposition. He is 
unwilling that Jesus should reign over him. ^^The 
carnal mind is enmity against God; for it is not sub- 
ject to the law of God, neitheir indeed can be." P\>om. 
viii. 7. Therefore it is indispensably necessary that a 
divine power be exerted on the sinner, to slay the 
carnal mind, and influence him to become willing to 
forsake all for the pearl of great price. 

That the sinner may hear and understand the 
truth, and become willing to be saved, his heart must 
be prepared by. divine power, distinct from and above 



58 THE VOICE OF TEUTH. 

the word. The truth is represented by the Saviour 
as seed. He said: ^^ A sower went forth to sow his 
seed;^* and in His explanation of this parable, He said 
to His disciples/^ The seed is the word of God." Luke 
viii. 5-11. 

Now, in order that seed, when sown, may germi- 
nate, spring up, and bring forth fruit, the ground 
must be prepared for the reception of the seed by an 
operation separate and distinct from the seed, or 
sowing the seed. It was never known that the 
ground was prepared — broken up and pulverized — 
by the seed alone, or by the simple process of sowing 
seed on it. 

So, in order that the seed of the kingdom, when 
sown, may spring up and bring forth fruit to the 
glory of God, the sinner's heart must be prepared — 
broken up and softened — for the reception of the 
seed by a divine power — by the operations of the 
Holy Spirit. The seed alone will never prepare the 
heart for the reception of the truth. From whence, 
then, is this preparation ? "We answer in the words 
of inspiration, '^ The preparation of the heart in raaUy 
and the answer of the tongue, is from the Lord." 
Prov. xvi. 1. 

When Paul preached at Philippi, on the side of 
the river, to the women who resorted thither, the 
Lord opened Lydia's heart, and gave her the dispo- 
sition to attend to the things that were spoken by 
the servant of God. (Acts xvi. 14.) These Scriptures 
prove, conclusively, that the heart of the sinner, in 
order to receive the truth, and yield obedience to it, 
must be prepared by the Spirit of God. 



THE HOLY SPIRIT — INFLUENCES OF. 59 

6. The Holy Spirit is present, not only in convic- 
tion, but also in conversion, imparting life eternal to 
the humble, repenting sinner. ^^ It is the Spirit that 
quickeneth." John vi. 6. The term quicken means 
to make alive. He was present in the old creation, 
and when He moved on the face of the waters, which 
was covered with thick darkness, Grod spake and in- 
stantly there was light. So, He is always present 
in the new creation, and moves on the great deep of 
the heart, — which is full of darkness, — imparting 
light, life, and peace to the soul. 

In conversion the Word is the instrument which 
is used by the agent ^ the Holy Spirit. '^ The truth 
is that hy which the Spirit converts, just as the 
sword is that by which the soldier kills his enemy." 
The sword would never wound or kill any one, ex- 
cept the agent — the soldier — takes it and uses it. 
The Word would never convert the sinner unless the 
agent — the Holy Spirit, which is a power above the 
Word — takes it and uses it. When the Holy Spirit 
operates in conversion through the truth, then, there 
are present in conversion both the truth and this 
operation of the Spirit through it. Consequently, 
this operation is not only a power above the Word, 
but more intense than the truth itself. 

That the Holy Spirit is distinct from the Word is 
evident from the fact that we have the Word of God 
in our possession, and yet the Lord has promised to 
give the Holy Spirit to them who ask Him. The 
Saviour said, ''If ye then, being evil, know how to 
give good gifts to your children ; how much more 
shall your Heavenly Father give the Holy Spirit to 



60 ■ THE VOICE OF THUTH. 

them that ask him." Luke xi. 13. Again, '^Now 
we have received, not the spirit of the world, but 
the Spirit which is of God ; that we might know the 
things which are freely given to us of God." 1 Cor. 
ii. 12. These Scriptures are so plain and pointed 
they need no comment. They speak for themselves 
in language, it seems to us, that cannot be misunder- 
stood. 

But we are informed by Campbellite teachers, that 
'^in conversion no influence is exerted distinct from 
and above the truth." (Lard.) The same writer 
says, ^^ Being born of God, or conversion, depends on 
the truth alone ^ 

Then, of course the Holy Spirit is excluded — has 
nothing to do with the conversion of the sinner. Now, 
is such a doctrine true ? 

It is evident from the teachings of Christ and the 
Apostles that conversion does not depend on the word 
alone. Jesus said to the multitudes who sought Him 
for the loaves and fishes, ^^ Therefore said I unto you 
that no man can come unto me except it were given 
him of my Father." John vi. 65. It is plain from 
these words that the conversion of the sinner does 
not depend on the word alone, but, also, on something 
else, and that something else is indicated by the term 
''given.'' They must be drawn by divine power. 
The Saviour did not cast out devils by His Word 
alone, but by the Spirit of God. (Matt. xii. 28.) 

The Lord opens the sinner's heart, as He did Ly- 
dia's, and writes His law therein, and puts it into 
his mind. ^'For this is the covenant that I wiU 
make with the house of Israel after those days, saith 



THE HOLY SPIRIT — INFLUENCES OF. 61 

the Lord, I will put my laws into their minds, and 
write them in their hearts; and I will be to them a 
God, and they shall be to me a people." Heb. viii. 10. 
Now, according to this Scripture, conversion does 
not depend on the truth alone, but on something 
more than the truth — a divine operation. Putting 
the truth into the mind, and writing it in the heart, 
is the work of the Holy Spirit. Paul says to the 
Corinthians : '' Forasmuch as ye are manifestly de- 
clared to be the epistles of Christ ministered by us, 
written not with ink, but with the Spirit of the liv- 
ing God; not in tables of stone, but in fleshly tables 
of the hearty 2 Cor. iii. 3. The epistles of Christ 
are sealed by the same divine hand that wrote them. 
'^ In whom also, after that ye believed, ye were sealed 
with that Holy Spirit of promise.'' Eph. i. 13. 
^^ Grieve not the Holy Spirit of God, whereby ye are 
sealed unto the day of redemption." Eph. iv. 30. 

James says: ^^Of his own will begat he us, with 
the word of truth, that we should be a kind of first- 
fruits of his creatures." James i. 18. Here we are 
plainly taught that conversion is ascribed to God, 
and the instrument by which He performs this work 
is the word of truth. ^^ He begat us," says James, 
'' with the word of truth.'' Once more — the conver- 
sion of the Thessalonians is ascribed, not to the word 
alone, but, also to the Holy Spirit. '^For our Gospel,'^ 
says Paul, ^'came not unto you in word only, but 
also^ in power and in the Holy Spirits 1 Thes. i. 5. 
These passages of Scripture plainly teach that in con- 
version there is a direct and personal influence of the 
Holy Spirit, consequently the Campbellite theory 
6 



62 THE VOICE OF TRUTH. 

that ^^ conversion depends on the truth alonej* is not 
true. 

But it may be said that we have no positive evi- 
dence that the Spirit ever did operate without the 
Word. By reference to the Scriptures it will be 
se^n that there are instances where He did operate 
without the Word. The Lord said to Jeremiah, 
'^ Before I formed thee in the belly I knew thee : and 
before thou earnest forth out of the womb I sanctified 
thee, and I ordained thee a prophet unto the nations.'' 
Jer. i. 5. The angel, speaking of John the Baptist, 
said : ^^ For he shall be great in the sight of the Lord, 
and shall drink neither wine nor strong drink ; and 
he shall be filled with the Holy Spiritj even from his 
mother's womb." Luke i. 15. 

7. Justification, the washing, renewing, and sanc- 
tification are all the work of the Spirit. The in- 
spired writer says, '^ Not by works of righteousness 
which we have done, but according to his mercy He 
saved us by the washing of regeneration and renew- 
ing of the Holy Spirit, which he shed on us abun- 
dantly, through Jesus Christ our Saviour." Titus iii. 5. 

Again — '^ But ye are washed, but ye are sancti- 
fied, but ye are justified in the name of the Lord Je- 
sus, and by the Spirit of our God." 1 Cor. vi. 11. 
The whole work of conversion, or of cleansing and 
making free from sin, is done hy the Spirit of Gody 
and in the name of the Lord Jesus!^ 

When the repenting sinner is made free from sin, 
the Holy Spirit sheds abroad the love of God in his 
heart. '^ Therefore, being justified by faith, we have 
peace with God, through our Lord Jesus Christ. By 



THE HOLY SPIRIT — INFLUENCES OF. 63 

whom also we have access by faith into this grace 
wherein we stand, and rejoice in hope of the glory of 
God. And not only so, but we glory in tribulation also ; 
knowing that tribulation worketh patience ; and pa- 
tience experience ; and experience hope ; and hope 
maketh not ashamed; because the love of God is 
shed abroad in our hearts by the Holy Spirit which 
is given unto us." Eom. v. 1-5. 

The peace, love, and joy which are felt in the 
heart of the new-born soul is incontestable evidence 
that the Holy Spirit is present and operates in con- 
version. Paul to the Galatians, says : '^ The fruit of 
the Spirit is love, joy, peace, long-suffering, gentle- 
ness, goodness, faith, meekness, temperance. Against 
such there is no law.'' Gal. v. 22,23. Again, ''The 
kingdom of God is not meat and drink, but righteous- 
ness, and peace, and joy in the Holy Ghost." Rom. 
xiv. 17. 

8. He confirms and makes certain the work of re- 
generation. By the Holy Spirit we are put into 
Christ, and sealed in Him. '' For by one Spirit are 
we all baptized into one body, whether we be Jews 
or Gentiles, whether we be bond or free ; and have 
been all made to drink into one Spirit." 1 Cor. xii. 
13. The same inspired writer in his letter to the 
Ephesians, says, '' In whom ye also trusted, after that 
ye heard the word of truth, the Gospel of your sal- 
vation ; in whom also, after that ye believed, ye were 
sealed with that Holy Spirit of promise." Eph. i. 13. 

This sealing will remain sure and unbroken 
through all the vicissitudes of life. Tea, as long as 
Christ and the Spirit shall exist. 



64 ■ ' THE VOICE OF TEUTH. 

9. The Holy Spirit is the teacher, guide, and com- 
forter of the people of Grod. He aids them in their 
devotions, and teaches how to pray, and what to 
pray for. '' Likewise the Spirit helpeth our infirmi- 
ties ; for we know not what we should pray for as we 
ought ; but the Spirit itself make th intercession for us 
with groanings which cannot be uttered/' Eom. viii. 26. 

He not only teaches them how to pray and what 
to pray for, but enlightens their minds so that they 
may understand the sacred Scriptures. David said, 
'^ Open thou mine eyes, that I may behold wondrous 
things out of thy law." Ps. cxix. 18. ^^Then opened 
He their understanding, that they might understand 
the Scriptures." Luke xxiv. 45. 

Once more — '^ But the manifestation of the Spirit 
is given to eve7y man to profit withal." 1 Cor. xii. 7. 

These declarations of the inspired writers, touch- 
ing the influences and operations of the Holy Spirit, 
are so plain that no one who desires the truth, it 
seems to us, can misunderstand them. Nevertheless, 
there are those who teach sentiments on this subject 
in direct opposition to the word of Grod. 

Campbellism teaches that no one receives the Holy 
Spirit previous to baptism. Mr. A. Campbell, the 
founder of that system, says : '' The question is, 
why is the Holy Spirit promised as consequent upon 
immersion? I answer, first, because forgiveness is 
through immersion, and because, in the second place, 
the Spirit of holiness cannot reside in any heart where 
sin is not absolved. This is the invariable law in the 
moral empire over which the Lord Jesus reigns." 
Chris. Bap, p. 439. 



THE HOLY SPIRIT — INFLUENCES OF. . 65 

The first proposition in this quotation — ^' that for- 
giveness of sins is through immersion/' is false, (as 
we will show in the next chapter,) consequently all 
his conclusions based on it are false. The Campbell- 
ites repeat the sentiments of Rome, — no baptism, no 
salvation — no baptism, no Holy Spirit. 

Does the New Testament teach such a doctrine ? 
It certainly does not. Peter on the day of Pentecost 
said : " This is that which was spoken by the prophet 
Joel ; and it shall come to pass in the last days, saith 
Grod, I will pour out my Spirit upon all flesh ; and 
your sons and your daughters shall prophesy, and 
your young men shall see visions, and your old 
men shall dream dreams." Acts ii. 16, 17. In the 
same discourse, spealiing of the crucifixion of Christ, 
he said : '' Therefore, being by the right hand of God 
exalted, and having received of the Father the pro- 
mise of the Holy Spirit, he hath shed forth this, 
which 3^e now see and hearJ[ (Ver. 33.) This was 
before their baptism. 

While Peter was preaching to Cornelius, and to 
those who had assembled with him, ^' The Holy Spirit 
fell on all them which heard the Word. And they of 
the circumcision which believed were astonished, as 
many as came with Peter, because that on the Gen- 
tiles also was poured out the gift of the Holy Ghost." 
Acts X. 44, 45. Now, after this, Peter commanded 
them to be baptized because they had already re- 
ceived the Holy Spirit; for he said, ^^ Can any man 
forbid water, that these should not be baptized, which 
have received the Holy Spirit as well as we ? And 
he commanded them to be baptized in the name of 
the Lord." Vers. 47, 48. 

6* 



66 . THE VOICE OF TRUTH. 

These Scriptures prove clearly that baptism is not 
the condition of receiving the Holy Spirit. 

But the words used by Peter, in his sermon on the 
day of Pentecost, are urged in support of the dogma 
in question. ^' And Peter said unto them, Repent, 
and be baptized in the name of Jesus Christ for the 
remission of sins, and ye shall receive the gift of the 
Holy Spirit." Now, the apostle did not say, and ye 
shall receive the Holy Spirit, but the gift of the Holy 
Spirit. 

The gift of the Holy Spirit enabled those who re- 
ceived it to speak with tongues — to understand and 
speak different languages. The gift of the Holy Spirit, 
and the Holy Spirit 'are not the same. Therefore, 
this passage contains not the slightest shadow of 
proof in support of the Campbellite doctrine that the 
Holy Spirit is not received until after immersion, or 
that baptism is the condition of receiving the Holy 
Spirit. 



WHAT WE MUST DO TO BE SAVED, 67 



CHAPTER V. 

WHAT WE MUST DO TO BE SAVED 

What must I do to be saved ? is the earnest in- 
quiry of a convicted sinner, who sees and feels that he 
is condemned and lost; and without divine assistance 
will be banished from God forever. With such a 
sense of guilt and condemnation he feels to humble 
himself before God and plead for mercy. Thus the 
Philippian jailer felt when he came trembling and 
fell down before Paul and Silas, (who were imprison- 
ed for the testimony of Christ,) and cried out, say- 
ing : '' Sirs, what must I do to be saved T' Acts xvi. 
30. 

The natural man is in an unsaved state, depraved, 
sinful and lost. He is out of Christ, and, if left to 
himself, will live and die out of Christ, and be turned 
into endless torment. But God, who desires all to 
be saved and come to the knowledge of the truth, 
has sent the Holy Spirit into the world to strive with 
sinners and awaken them to a sense of their true con- 
dition — to convict them of sin, (John xvi. 8,) and lead 
them to the fountain of life. 

Although the sinner is dead in trespasses and sins, 
God will cause him to hear His warning voice. The 
Saviour said : '^ The hour is coming and now is, when 



68 THE VOICE OF TRUTH. 

the dead shall hear the voice of the Son of God, and 
they that hear shall live/' John v. 25. The voice 
of God will penetrate the ear, arouse the dead facul- 
ties of the soul, and awaken the sinner to a sense of 
his guilty and lest condition. Thus the secrets of 
his heart are made manifest, and he is led to repent- 
ance, deep humility of soul, and to cry for mercy. 
The Saviour in this Scripture had no allusion to those 
who had died a natural death, but to those who are 
dead in trespasses and sins, and destitute of right- 
eousness and true holiness. All shall hear, but none 
but those who obey His voice shall live. 

In conviction God does not consult the will of man, 
but after he is awakened to a sense of his lost condi- 
tion He places life and death before him. '^ Thus 
saith the Lord; behold I set before you the way of 
life, and the way of death.'' Jer. xxi. 8. He urges 
the sinner to shun death and accept life, assuring 
him that it is His will that all shall turn from their 
evil ways and live. ^^ As I live saith the Lord God, 
I have no pleasure in the death of the wicked ; but 
that the wicked turn from his evil ways. Turn ye, 
turn ye from your evil ways; for why will ye die ?" 
Eze. xxxiii. 11. Again, ^^ Gome now, and let us rea- 
son together, saith the Lord : though your sins be as 
scarlet, they shall be as white as snow ; though they 
be red like crimson, they shall be as wool." Is. i. 18. 
The Saviour says : ^^ C5me unto me, all ye that labor 
and are heavy laden, and I will give you rest." 
Mat. xi. 28. Notwithstanding these entreaties and 
invitations to turn from the ways of death and live, 
the sinner may stifle his convictions, resist the in- 



WHAT WE MUST DO TO BE SAVED. 69 

fluetices and operations of the Holy Spirit, as did 
the Antediluvians, and the persecutors and murder- 
ers of Stephen, and continue to harden his heart un- 
til all these heavenly influences will be withdrawn 
from him. Then destruction will be his doom. Grod 
says: ''My Spirit shall not always strive with man/' 
Again, ''He that, being often reproved, hardeneth 
his neck, shall suddenly be destroyed, and that with- 
out remedy." Pr. xxix. 1. Multitudes of our race, 
no doubt, who were once convicted of sin, are now 
realizing the torments of hell. 

In order to salvation there must be, not only con- 
viction, but repentance toward God. There must be 
real sorrow of heart for sin, as an offence against God. 
Nothing short of this will produce genuine repent- 
ance. " For Godly sorrow worketh repentance to 
salvation not to be repented of, but the sorrow of the 
world worketh death." 2 Cor. vii. 10. Without true 
repentance there can be no salvation. This is evi- 
dent from the words of Jesus, when He said : " Ex- 
cept ye repent, ye shall all likewise perish." Luke 
xiii. 3. But the question is asked, " How can the 
sinner, who is dead in trespasses and sins, repent or 
believe?" We answer, that if those who are spiri- 
tually dead can hear and obey — and the Word of God 
declares that they can — then, it is evident that they 
can repent and believe. It is true that a dead man 
cannot act. The power and skill of man cannot make 
him sensible of his condition, or of any thing else. No- 
thing but divine power can accomplish this work. 
Divine power is exerted on the sinner, who is dead 
in trespasses and sins, — the voice of God penetrates 



70 THE VOICE OF TRUTH. 

his ears, and lie is awakened to a sense of his true 
condition. 

2. The order of the Gospel is, 1. Repentance^ 2. 
Faithj and 3. Hemission of sins. This is plainly set 
forth by the inspired writers. When John the Bap- 
tist came preaching in the wilderness of Judea, he 
said to the people, Repent ye, for the kingdom of 
heaven is at hand." Mat. iii. 2. Jesus, in His first 
sermon, said : ^^ The time is fulfilled and the kingdom 
of God is at hand: ^^Eepent ye and believe the Gos- 
pel.'' Mark i. 15. ''When He called unto Him the 
twelve and sent them forth by two and two, they 
went out and preached that men should repent." 
Mark vi. 12. Paul taught '' publicly and from house 
to house, testifying both to the Jews and also to the 
Greeks repentance toward God, and faith toward our 
Lord Jesus Christ." Acts xx. 21. Jesus said: ''I 
am not come to call the righteous, but sinners to re- 
pentance." Luke V; 32. It is seen from these pas- 
sages of Scripture that repentance is always placed 
first and then faith. Repent and believe, but never, 
believe and repent. God knew what man ought to 
do firsts and what he ought to do next, in order to 
be saved. Men are addressed by the inspired writers 
as believers in the existence of God, and as sinners 
against Him. Therefore, the first thing the sinner 
is required to do, is to repent and believe on the 
Lord Jesus Christ. This is God's plan. 

But the Campbellite order — '' Believe and repent^'' 
stands in direct opposition to the teachings of Christ 
and the Apostles. Indeed, a passage of Scripture 
cannot be found in the Word of God which reads. 



WHAT WE MUST DO TO BE SAVED. 71 

*^ Believe and repent,'' yet it is used by Campbellite 
teachers and writers as the Word of God. Indeed, 
they cannot sustain their system without transposing 
the order of the words of the Spirit, and thus change 
their meaning. It requires it, and cannot hve 
without it. The whole theory stands on the per- 
version of the sacred Scriptures. 

But it is contended that the order of the words of 
the inspired writers is of no consequence — that it is 
merely accidental. If it be true that the Spirit puts 
His words in accidental order, and that it makes no 
difference whether Repentance or Faith, or Born of 
"Water or of the Spirit is put first, is it not strange, 
that the Holy Spirit always,— according to the Camp-, 
bellite theory — made a mistake in placing the order, 
of His words? For in every instance, as shown 
above, he placed Repentance before Faith. Is it not 
strange that the writers and ministers of this order, 
never make such a mistake ? For in every instance 
they ^\^CQ faith before repentance. 

But it is important that the order remain as God. 
has placed it. It determines the nature of faith ; 
for if faith follows repentance, then a mere belief 
that Jesus is the Son of God is not saving faith. It 
is true that this is necessary to repentance : '' For he 
that Cometh to God must believe that He is, and that 
he is a rewarder of them that diligently seek Him." 
Heb. xi. 6. But saving faith is something more 
than believing that God is, or that Jesus Christ is 
the Son of God. It is that act of the humble, re- 
penting sinner which receives Christ as his Saviour. . 
Faith is trust in Christ, and as an impenitent sinner ; 



72 THE VOICE OF TRUTH. 

cannot trust in Him, consequently there can be no 
saving faith without repentance. 

But it is contended, that, ^^If repentance precedes 
faith, it cannot be of faith, and is therefore sin/' 
To prove this assertion, the following passage of 
Scripture is quoted : ^^ Whatsoever is not of faith is 
sin." Eom. xiv. 23. This seems to be positive proof 
that faith should precede repentance, and many, no 
doubt, receive it as being an unanswerable argument 
on this subject. But it requires only a little consid- 
eration to see that instead of expressing the truth, it 
teaches a positive falsehood; for it plainly contra- 
dicts the words of inspiration. And we lay it down 
as a rule that any interpretation of Scripture that 
contradicts the word of God is false. 

But, how does faith come? The answer is, by 
hearing; for Paul says, ^^ Faith cometh by hearing, 
and hearing by the word of God." Pvom. x. 17. 

Now, if hearing precedes faith, then it is not of 
faith, and is, therefore, sin, *^' For whatsoever is not 
of faith is sin." 

Thus we see that if repentance is sin because it 
precedes faith in the word of God, then hearing is 
sin, because it precedes faith. Consequently, we 
are excluded from salvation, for unless we hear we 
cannot believe, and without faith we cannot be saved. 
Than this there is nothing more evident. Surely, 
then, the Campbellite theory, and reasoning, touch- 
ing the order of repentance and faith, is false. 

Repentance is accompanied by sorrow, shame, 
self-abasement, remorse and such like exercises. 
Faith is attended by peace, joy^ assurance and such 



WHAT WE MUST DO TO BE SAVED. 73 

like effects. Now, suppose the Campbellite view of 
the order to be correct, the sinner would, in coming 
to Jesus, first, pass through the bright revealments 
oi faith J and then sink into the dark and dreary so- 
litudes of repentance. Thus, the good wine would 
be given at the beginning of the feast, which is Sa- 
tan's established policy. Christ reserves the best of 
the wine for the last of the feast. 

3. True repentance leads the sinner to forsake all 
his evil ways, and to seek God with his whole heart. 
He cannot cling to one sin and be saved. The 
young man, who came running to Christ and kneeled 
before Him, and said, '^ What must I do to inherit 
eternal life," had kept the commandments from his 
youth ; yet, he lacked one thing. He loved his 
wealth and clung to it. This one thing caused him 
to lose his soul. When Christ required him to sell 
all his possessions and give to the poor, and take up 
the cross and follow Him, he turned away sorrow- 
ful and left Jesus. (Mark x.) God requires the 
whole heart ; for He says, '' Son give me thy heart." 
The sinner, who feels in his heart sorrow on ac- 
count of sins committed against God, will plead with 
Him for mercy. We pray for what we desire. Paul 
desired in his heart that Israel might be saved, 
therefore he prayed for it. (Rom. x. 1.) The con- 
victed, repenting sinner, desires in his heart to be 
saved, therefore he prays earnestly for it. A repen- 
tance that does not lead the sinner to pray to God 
for mercy, is a false repentance and will not lead 
unto eternal life ; for no one can be saved without 
prayer. (Eom. x. 13.) 
7 



74 THE VOICE OF TEUTH. 

But Campbellite teachers tell us that it is not the 
duty of sinners to pray for the remission of their 
sins. Mr. Lard says : '^ That it is not the duty of 
the sinner, the unbaptized, to pray for the remission 
of his sins ; that it is not made his duty to do so by 
the Bible — not even by implication." This quota- 
tion contains the general sentiment of this sect 
touching the duty of sinners in reference to prayer. 

Now, as we are admonished by an inspired writer, 
(1 John i. 1, 2,) not to believe every doctrine that 
may be presented to us without due consideration, 
let us try the above sentiment by the unerring stand- 
ard — the Word of God. 

We learn from the Scriptures that God has made 
it the duty of all men, both saint and sinner, to pray. 

1. Divine worship is a universal obligation, bind- 
ing on all men every where. None are exempt, 
'^ For it is written, thou shalt worship the Lord thy 
God, and him only shalt thou serve." Mat. iv. 10. 
In all ages prayer has been recognized as a part of 
divine worship. Indeed, it is an essential part, for 
no one can worship God, as directed in the sacred 
Scriptures, without prayer. 

2. The obligation of prayer is as extensive as the 
atonement of Christ. If the atonement is limited to 
the baptized alone^ then it is the duty of none but 
the baptized to pray. But if Jesus suffered and died 
for all — and the Word of God declares that He did, 
— then it is the duty of all men to pray. This is 
evident from the words of Paul to Timothy. He 
says : ^' I exhort, therefore, that first of all, suppli- 
cations, prayers, intercessions, and giving of thanks 



WHAT WE MUST DO TO BE SAVED. 75 

be made for all men ; for kings, and for all that are 
in authority; that we may lead a quiet and peace- 
able life in all godliness and honesty. For this is 
good and acceptable in the sight of God our Saviour, 
who will have all men to be saved and come to the 
knowledo;e of the truth. For there is one God, and 
one Mediator between God and men, the man Christ 
Jesus ; who gave himself a ransom for all, to be tes- 
tified in due time. Whereunto I am ordained a 
preacher, an apostle, (I speak the truth in Christ, 
and lie not ;) a teacher of the Gentiles in faith and 
verity." 1 Tim. ii. 1-8. 

In the first place we learn from this Scripture 
thatit is the duty of Christians to pray for all men. 
In the second place we are assured that this is good 
and acceptable to God our Saviour, who will have 
all raen to be saved. And, in the third place, that 
the man Christ Jesus gave Himself a ransom for all, 
and is Mediator between God and men, and for this 
reason J it is the duty of all men to pray. '^ I will 
therefore that men pray everywhere, lifting up holy 
hands without wrath and doubting/' The term 
therefore means, ^^ For this reason ^ referring to some- 
thing previously stated.'* It .is not said that bap- 
tized men alone should pray, but men^ both saint 
and sinner. 

But the objectors to this doctrine ask with much 
assurance, '' Where is the command for sinners to 
pray ?" What is a command ? We answer, it is 
an order, or a direction, given by one having the 
authority to govern. When God directs man to do 
a certain thing it is termed a command. ^' Go ye 



Vp . THE VOICE OF TEUTH. 

into all the world and preach the gospel to every 
creature" (Mark xvi. 16,) is a command of God, ad- 
dressed to His disciples. '^ Repent ye^' is a com- 
mand of God addressed to sinners. To this, we pre- 
sume, all agree. Now, by reference to Isaiah Iv. 6, 
we find the following words addressed to the uncon- 
verted ; "' Seek ye the Lord while he may be found, 
call ye upon him while he is near." Here the sin- 
ner is plainly and positively commanded to seek God, 
and to call upon Him. Let us examine for a mo- 
ment what is the true meaning of the term call. 
"Webster, in giving the definition of the word call^ 
says ; — ^^ In a theological sense, to pray, or to wor- 



^^ In both the Old and New Testaments to call upon 
the name of the Lord, imports invoking the true God 
in prayer." Encyclopedia of E,. K., p. 295. Now, 
for the encouragement of the sinner, and to assure 
him that he is acting in obedience to the will of God 
when he calls upon Him in prayer, the promise is 
given ; '^ They who call upon the name of the Lqrd 
shall be saved," Joel ii. 32. It is very evident that 
those referred to in this text are in an unsaved state, 
and in order to be saved they must call upon the 
name of the Lord in prayer. Indeed, there is no 
promise of salvation to those who do not thus call 
upon Him. 

The Saviour, while on earth, taught that it was 
the duty of all men to call on God in prayer. Luke 
says ; '^ And he spake a parable unto them to this 
end, that men ought always to pray, and not to 
faint," Luke xviii. 1. 



WHAT WE MUST DO TO BE SAVED. 77 

The language used by the Saviour in this parable 
is general, — men. The term ought carries with it 
a command and moral obligation. The Saviour does 
not say that baptized men alone ought always to 
pray. He does not confine- the duty of prayer to a . 
certain class or profession, but teaches that it is the 
duty of TneUj irrespective of their character, or pro- 
fession to pray. They are under moral obligations 
to call upon God in prayer, for the forgiveness of 
their sins. 

Prayer is a duty binding on all men, because the 
Lord condemns those who do not pray. Job speak- 
ing of the wicked says ; ^' Therefore they say unto 
God, depart from us ; for we desire not the know- 
ledge of thy ways. What is the Almighty, that we 
should serve him? And what profit should we 
have if we pray unto him T' Job xxi. 14, 15. On 
account of their wickedness in neglecting prayer, the 
Lord says ; !' They are as stubble before the wind, 
and as chafi* that the storm driveth away." They 
were condemned and rejected by the Lord. So it 
will be with every one who refuses to ask God 
for the remission of his sins, and with every one 
who encourages the sinner to .pursue such a wicked 
course. In the day of judgment they will be like 
the chafi" which the wind driveth away. 

David, in one of his prayers, says ; ^^ Pour out thy 
wrath upon the heathen that know not thee, and 
upon the kingdoms that have not called upon thy 
name." Ps. Ixxix. 6 : Jeremiah says ; '' Pour out thy 
fury upon the heathen that know thee not, and 
upon the families that call not on thy name." Jer. 



78 . rnE voice of truth. 

X. 25. If the Bible does not make it the duty of 
the sinner to pray, is it not very strange that God 
would condemn him for refusing to call on Him? 
God condemns man for the neglect of duty, but never 
for the neglect of that which is not his duty. 

It is evidently the duty of all men, both saint and 
sinner, to pray ; for Jesus in His sermon on the 
mount instructed the people to pray, and assured 
them that they should receive the desired blessing. 
'^ Ask, and it shall be given you ; Seek, and ye shaU 
find ; Knock, and it shall be opened unto you. For 
every one that asketh receiveth." Matt. vii. 8. 
This was addressed to the multitudes, who followed 
the Saviour and listened to His gracious words. This 
is evident from what the inspired writer says ; '^ And 
there followed him great multitudes of people from 
Galilee, and from Decapolis, and from Jerusalem, 
and from Judea, and from beyond Jordan." Matt, 
iv. 26. These multitudes were present at the com- 
mencement and close of His sermon, for it is written ; 
'' And it came to pass when Jesus had ended these 
sayings, the people were astonished at his doctrine, 
for he taught them as one having authority, and 
not as the Scribes.'' Matt. vii. 28, 29. 

There are examples recorded in the Bible where 
sinners, and, also, unbaptized persons did pray, and . 
the Lord heard their prayers. 

The language which Jesus used when He said, 
^^ Men ought always to pray,'' as already mentioned, 
is general, including both saint and sinner. This is 
plain from the examples which He gives, in the same 
discourse, not only of the elect, — the children of God 



WHAT WE MUST do TO BE SAVED. 79 

— but of sinners praying/' He said ; " Two men 
went up into the temple to pray, the one a Pharisee 
and the other a publican. The Pharisee stood and 
prayed thus with himself, God, I thank Thee that 
I am not as other men are, extortioners, unjust, 
adulterers, or even as this publican. I fast twice in 
the week, I give tithes of all that I possess. And 
the publican standing afar off, would not lift so much 
as his eyes unto heaven, but smote upon his breast 
saying, Grod be merciful to me a sinner.'' Luke xviii. 
10-13. 

The publican, in his prayer, acknowledged to God 
that he was the sinner, and prayed for mercy — for 
the forgiveness of his sins. Did God hear and 
answer his prayer? He did. '^I tell you," said 
Jesus, ^' this man went down to his house justified, 
ratljier than the other ; for every one that exalteth 
himself shall be abased ; and he that humbleth him- 
self shall be exalted." He was pardoned, for justi- 
fication includes pardon. ^' Justify — To pardon, and 
clear from guilt." (Webster.) 

But it is said that this man — the publican — was 
a Jew, in covenant relation with God, and, therefore, 
had a right to pray. Admitting that he was a Jew, 
he had no more right to pray to God for the forgive- 
ness of his sins than a Gentile had. As moral, ac- 
countable beings, there is no difference between 
them. Paul, in his letter to the Eomans says; 
'' Whosoever believeth on Him shall not be ashamed. 
For there is no difference between the Jew and the 
.Greek; for the same Lord over all is rich unto all 
that call upon Him. For whosoever shall call upon 



80 THE VOICE of TEUTH. 

the name of the Lord shall be saved/' It is plainly 
taught in this Scripture, that if the Jew had a right 
to pray to God, then the Greek had ; for there is no 
difference between them. 

Near Jericho, there was a certain blind man sit- 
ing by the way-side begging. When he learned that 
Jesus was passing by, ^^ He cried, saying, Jesus, thou 
Son of David, have mercy on me. And they which 
went before rebuked him, that he should hold his 
peace ; but he cried so much the more, thou Son of 
David, have mercy on me." Luke xviii. 38, 39. Did 
Jesus hear and answer his prayer ? He did ; and 
gave him sight and saved him. He said to the 
blind man, when he was brought to Him, ^^ Receive 
thy sight ; thy faith hath saved thee. And imme- 
diately he received his sight, and followed him, 
glorifying God ; and all the people, when they saw 
it, gave praise to God." (Vers. 42, 43.) 

We learn from this passage of Scripture that those 
who rebuked the blind man when he cried for mercy, 
and told him to hold his peace, were not following 
Christ, but going before Him. So it is now ; those 
who rebuke the sinner, when he calls upon God for 
mercy, and tell him that the Word of God does not 
teach him to pray for the remission of his sins, are 
not following Christ, but going before Him. 

The thief on the cross was a sinner, — a great sin- 
ner — and yet he prayed, saying, '^ Lord, remember 
me when thou comest into Thy kingdom." Jesus 
heard and answered his prayer, and said to him, 
'^ This day shalt thou be with me in paradise." Luke 
xxiii. 42, 43. 



WHAT WE MUST DO TO BE SAVED. 81 

Paul, before his baptism, prayed. While on his 
way to Damascus with authority from the high-priest 
to bind all that call on the name of the Lord, both 
men and women, and carry them bound to Jerusalem, 
suddenly a light shone round about him from heaven, 
and he fell to the earth. " And he trembling and 
astonished, said, Lord, what wilt Thou have me to 
do ?'' Acts ix. 6. He arose from the earth, and in 
obedience to directions from God, he went into Da- 
mascus, and the Lord said to Ananias, '' Behold he 
prayeth." 

Cornelius, an unbaptized Gentile prayed, and 
God heard and answered his prayers. ^^ There 
was a man in Cesarea called Cornelius, a cen- 
turion of the band called the Italian band, a de- 
vout man, and one that feared God with all his house, 
which gave much alms to the people, and prayed to 
God always^ Acts x. 1. His prayers were heard and 
accepted. The angel said unto him: ^^ Thy prayers 
and thine alms are come up for a memorial before 
God.^' And when Cornelius addressed Peter on this 
subject, he said: "Four days ago I was fasting until 
this hour, and at the ninth hour 1 prayed in my house, 
and behold, a man stood before me in bright cloth- 
ing, and said, Cornelius, thy prayer is heard, and 
thine alms are had in remembrance in the sight of 
God." (Vers. 30, 31.) 

In addition to these sacred truths, which teach 
plainly and emphatically that it is the duty of onen — 
saint and sinner — to call on God in prayer, God has 
decreed that every one of the human family shall 
bow the knee before Him. '^ As I live, saith the 



82 THE VOICE OF TEUTH. 

Lord, every knee shall bow to me, and every tongue 
shall confess to God." Eom. xiii. 11. Again, it is 
written, ^' A.t the name of Jesus every knee should 
bow, of things in heaven, and things on earth, and 
things under the earth. And that every tongue 
should confess that Jesus Christ is Lord, to the glory 
of God the Father." Phil. ii. 10, 11. But those who ob- 
ject to the sentiments set forth in these Scriptures 
teach that the prayer of a sinner is abomination to God. 

It is true that the prayers of a certain class of sin- 
ners are not acceptable to God. Now the question 
is, Who are they? We answer in the words of in- 
spiration, "He that turneth away his ear from hear- 
ing the law, even his prayer is abomination." Prov. 
xxviii. 9. It is plainly seen that this Scripture has no 
reference to those who desire to hear the Word of 
God, but to those who will not hear it — the despisers 
and rejecters of the truth; and to use it as applying 
to sinners in general, is a perversion of the sacred 
Scriptures. 

Before leaving this point, we notice, briefly, an- 
other passage of Scripture, which is relied upon as 
proof that sinners should not pray. It reads as fol- 
lows : '^ Now we know that God heareth not sinners." 
John ix. 31. Now, by reference to the pfeceding 
verses in this chapter, the reader will see at once 
that these are not the words of Christ, but of the 
Jews. The blind man who had been healed by Christ 
was a*Jew, and was addressino; the Jews when he ut- 
tered the above words. The sentiment that God 
would not hear sinners was taught by the Jews, not 
by Christ, for it stands in direct opposition to the 



WHAT WE MUST DO TO BE SAVED. 83 

teachings of the Saviour, as already shown in the 
preceding part of this chapter. 

6. True repentance not only leads the sinner to 
pray for the remission of his sins, but to humility of 
heart and contrition of soul. 

The publican was a true penitent when he said, 
'^^God be merciful to me a sinner." His heart was 
humbled within him. The Ninevites repented at the 
^preachingof Jonah, and humbled themselves in sack- 
cloth. The king said ; ^^ Let man and beast be 
covered with sack-cloth, and cry mightily unto God; 
yea, let them turn every one from his evil way, and 
from the violence that is in his hands." Jonah iii. 
8. God heard their prayers, and saved them from 
the intended destruction. Their humility and cries 
for mercy were acceptable to Him. ^' A broken and 
a contrite heart, God, thou will not despise." Ps. 
li. 17. '^ But to this man will I look, even to him 
that is poor and of a contrite spirit, and trembleth 
at my word." • Is. Ixvi. 2. ^^ Woe unto thee, Cho- 
razin ! Woe unto thee, Bethsaida ! for if the mighty 
works, which were done in you, had been done in 
Tyre and Sidon, they would have repented long ago 
in sack-cloth and ashes." Matt. xi. 21. 

Another proof of this proposition is found in Paul's 
letter to the church at Corinth. He says ; ''If 
therefore the whole church be come to2:ether into 
one place, and all speak with tongues, and there come 
in those that are unlearned, or unbelievers, will they 
not say that ye are mad ? But if all prophesy, and 
there come in one that believeth not, or one unlearned, 
he is convinced of all, he is judged of all ; and thus are 



84 THE VOICE OF TRUTH. 

the secrets of his heart made manifest; and so fall- 
ing down on his face he will worship God, and re- 
port that God is in you of a truth." 1 Cor. xiv. 
23-25. The unbeliever enters the assembly of the 
, saints, hears the gospel preached in simplicity, be- 
comes convicted and falls down on his face in their 
midst and worships God. Now, it is a remarkable 
fact that Paul did not utter a word in condemnation 
of such a course. He did not teach the people that 
the sinner is not authorized by the word of God to 
pray for the remission of his sins. No, not a word 
of this kind did He utter. 

It is the duty of the sinner to humble himself in 
prayer, and weep and mourn on account of his sins, for 
James says; '^Submit yourselves therefore, to God. 
Eesist the devil and he will flee from you. Draw 
nigh to God and he will draw nigh to you. Cleanse 
your hands, ye sinners ; and purify your hearts, ye 
double-minded. Be afflicted, and mourn, and weep ; 
let your laughter be turned to mourning, and your 
joy to heaviness. Humble yourselves in the sight 
of the Lord, and he shall lift you up.'' James iv. 
7-10. But, it is said that this Scripture was not 
addressed to sinners. What ! Not addressed to 
sinners ! I cannot conceive how any one, with the 
Bible before him, can make such a reckless assertion. 
But we suppose it requires such statements to sustain 
the unholy, the unscriptural doctrine that sinners 
should not pray and weep, and mourn on account of 
their sins. It is plain from the context that this 
passage of Scripture has direct reference to the un- 
converted. In the first place the epistle was written 



WHAT WE MUST DO TO BE SAVED. 85 

to the Jews scattered abroad — the twelve tribes. 
The most of the Jews, according to the Scriptures, 
were wicked, rejecters of Christ. All that bore the 
name of Israel were not spiritually Israel. They 
were ignorant of the righteousness of God. Paul 
says ; ^^ Brethren, my heart's desire and prayer to 
God for Israel is, that they might be saved." Eom. 
X. 1. In the second place, those addressed are 
termed adulterers and adulteresses, evil, envious, and 
proud. Therefore they are commanded to submit 
themselves to God, weep and mourn, and humble 
themselves in the sight of the Lord, and are assured 
that He would lift them up. 

Jesus came into the world to comfort and save 
those that mourn. Isaiah, speaking of Christ says ; 
^^ The Spirit of the Lord God is upon me, because the 
Lord hath anointed me to preach good tidings unto 
the meek, he hath sent me to bind up the broken- 
hearted, to proclaim liberty to the captives, and the 
opening of the prison to them that are bound, to 
proclaim the acceptable year of the Lord, and the 
day of vengeance of our God ; to comfort all that 
mournJ' Is. Ixi. 1-2. 

And when Jesus came into the world and com- 
menced preaching the Gospel, He said : '' Blessed are 
they that mourn; for they shall be comforted." Matt. 
V. 4. 

The awakened and convicted sinner is commanded 
to repent and believe. The Saviour, in His first ser- 
mon, said: ^'Repent and believe the Gospel." Repen- 
tance is required of all men every where. ^^ And the 
times of this ignorance God winked at, but now com- 
mandeth all men everywhere to repent." Acts xvii. 30. 



86 THE VOICE OF TEUTH. 

Eepentance precedes saving faith, and faith pre- 
cedes justification. This is the gospel order, and we 
cannot reverse it without incurring the displeasure 
of God, and stand convicted . as false teachers. No 
one will repent before conviction — no one will exer- 
cise saving faith in Christ before repentance^ — no one 
can become a child of God before he repents and be- 
lieves with all his heart on the Lord Jesus Christ. 
True repentance humbles the heart, and leads the 
sinner to the feet of Jesus that he may believe. 

No one can believe on the Lord Jesus before con- 
viction and repentance. The Saviour said to the 
chief priest and elders : ^^For John came unto you 
in the way of righteousness, and ye believed him 
not; but the publicans and the harlots believed him; 
and ye, when ye had seen it, repented not afterward 
that ye MIGHT BELIEVE him." Mat. xxi. 32. 

6. In the exercise of faith the repenting sinner is 
justified — is saved; consequently his sins are remit- 
ted before and without baptism. This is clearly set 
forth in the Word of God. We are saved by faith, 
not because it possesses any merit within itself, but 
because it embraces, or touches a saving object — ^the 
Lord Jesus Christ. 

In order to be saved the sinner must believe the 
truth. ^^ Repent and believe the gospel." The gos- 
pel of Christ contains the truth, and is presented to 
the mind as the power of God unto salvation to every 
one that believeth. 

But suppose he receives and adopts another theory 
— that which is not true — and believes it and defends 
it. Will his faith save him? We answer it will not* 



WHAT WE MUST DO TO BE SAVED. 87 

-Why ? Because, in the first place, it is not the truth 
he beheves ; and in the second place, his faith fails to 
embrace the proper, or saving object. Consequently he 
fails to receive the remission of his sins. Error may 
be believed with as much intensity as is possible for 
a man to believe a thing, and defended with zeal and 
energy ; yet, it never can save the one thus believing. 
He may be sincere, and think that he is doing God 
service; yet, if his faith does not embrace the object 
and truths offered for his salvation, he will fail to 
obtain eternal life. 

If the woman who came behind the Saviour, and 
touched the hem of His garment and was healed, had 
touched the hem of Peter's garment, she would not 
have been made whole. If she had touched him or 
some one else by a mistake, or by the direction of 
some friend, she would not have been healed. The 
healing virtue is in Christ, and in no other. The 
humble repenting sinner must embrace or touch 
Christ by faith, and the instant this takes place vir- 
tue flows from Christ and heals the sin-sick soul. 
This great and glorious change is instantaneous. It 
is represented as passing from death unto life. Be- 
tween, life and death there is no interval. The mo- 
ment you leave the one state you enter the other. 

The trembling jailer said to Paul and Silas, '^ Sirs, 
what must I do to be saved ? And they said, Believe 
on the Lord Jesus Christ, and thou shalt be saved, 
and thy house.'' Acts xvi. 30, 31. They uttered not 
a word about baptism. There is not the slightest 
intimation that it is essential to the remission of sins. 
If there can be no remission without baptism, why 



88 THE VOICE OF TRUTH. 

did Paul and Silas fail to instruct the jailer on this 
point ? It seems to us that this would have been 
the very time, and the very place to have introduced 
and taught this doctrine. Paul and Silas were true 
ministers of God, called and sent by Him to preach 
the truth^ and nothing but the truth ; therefore they 
could not, without departing from the truth, teach 
the jailer that baptism was a condition of pardon. 

But says one, ^' Faith in this instance is put for the 
entire series of acts in the terms of pardon — repent- 
ance and faith." This cannot be true. Because, in 
the first place, Repentance and Faith are moral du- 
ties binding on all men, and the exercise of the one 
may imply the exercise of the other. There is a ne- 
cessary relationship between them, for the Saviour 
taught the chief priests that it was for the want of 
repentance that they did not believe. Matt. xxi. 32. 

In the second place, baptism is not a moral, but a 
ceremonial duty, and can have only an instituted 
connection with faith. A man may repent and he- 
lievCj but, at the same time, may not be baptized. 
This Campbellism admits. There is, then, no neces- 
sary connection between faith and baptism, by which 
obedience to the one duty inevitably leads to a com- 
pliance with the other, but between faith and re- 
pentance this connection exists in the nature of things. 
This distinction CampbeUism overlooks in its investi- 
gations on this subject. 

The apostle Paul never taught the sentiment that 
baptism was a condition of pardon. In his letter to 
the church at Corinth, he said : ^^ I thank God that 
I baptized none of you but Crispus and Gains, lest 



WHAT WE MUST DO TO BE SAVED. 89 

any should say I baptized in my own name. And I 
baptized also the household of Stephanus ; besides, I 
know not whether I baptized any other. For Christ 
sent me not to baptize, but to preach the gospel." 
1 Cor. i. 14-16. What ! none can receive the remission 
of sins without baptism, and Paul, an inspired apos- 
tle, declares that he was not sent to baptize, and 
thanks God that he baptized so few ! This is not 
the language of a believer in baptismal regeneration. 
Although he baptized so few that belonged to the 
church at Corinth, he claims to be their spiritual 
father. He said to them ; '' For in Christ Jesus I 
have begotten you through the gospel." 1 Cor. iv. 15. 
We never hear Paul saying he thanked God that he 
had influenced only a few to repent and believe — that 
he was not sent to teach repentance towards God, 
and faith towards the Lord Jesus Christ. 
.The same doctrine that Paul taught the jailer 
occupies a prominent place in all his writings. His 
doctrine torching justification agrees precisely with 
the teachings of Christ, and all the apostles. In 
their sentiments there is a oneness. Let us see for a 
moment the beauty and harmony of their teaching. 

The Saviour, in His instructions to Nicodemus, 
said ; '' He that believeth on the Son hath everlasting 
life." Not will have it at some future time, or after 
some future act, but has it already j the very moraent 
he believes. 

Again — ^' As Moses lifted up the serpent in the 
wilderness, even so must the Son of man be lifted 
up, that whosoever believeth in him should not perish, 
but have eternal life." John iii. 14. 
8* 



90 THE VOICE OF TRUTH. 

Here the Saviour has reference to the brazen ser- 
pent which Moses lifted up on a pole in the camps 
of Israel, whilst they were in the wilderness between 
Egypt and the land of Canaan. 

We learn from the Scriptures that the children of 
Israel, while journeying in the wilderness spake 
against God, and against Moses. On this account, 
^^ The Lord sent fiery serpents among the people, and 
they bit the people ; and much of the people of 
Israel died." In their afflictions and deep distress 
they acknowledged their sins, and asked Moses to 
pray for them. '^ And Moses prayed for the people, 
And the Lord said unto Moses, make thee a fiery 
serpent, and set it upon a pole ; and it shall come to 
pass, that every one that is bitten, when he looketh 
upon it, shall live.'' Numbers xxi. 6-8. It is very 
evident that no overt act intervened between the 
looking of the bitten Israelite and his being healed. 
He was not required to look, and then go to a 
stream, or fountain of water and be washed or wash 
himself before he could be cured. God gave no such 
directions. But that very moment he looked, upon 
the brazen serpent which was placed on the pole by 
Moses, all the poison, hy Divine power, was removed 
from his system, and he was cured. So, no overt 
act intervenes between the faith of the sinner and 
his salvation. That very moment he believes with 
all his heart on the Lord Jesus Christ, the poison of 
sin, hy divine power , is removed from his soul, and 
he is made whole — a new creature in Christ. With 
the Jew it was look and live, with the repenting 
sinner it is believe and live. 



WHAT WE MUST DO TO BE SAVED. 91 

The Saviour, speaking of Himself, says : "And 
this is the will of him that sent me, that every one 
which seeth the Son, and believeth on him, may 
have everlasting life ; and I will raise him up at the 
last day." John vi. 40. 

Again — '' He that heareth my word, Sind believeth 
on him that sent me, hath everlasting life, and shall 
not come into condemnation; but is passed from 
death unto life.'' John v. 24. It is evident from 
the teachings of Christ, that it is hj faith, and not 
baptism, that the sinner is justified — passes from 
death unto life. 

When we turn again to the testimony of Paul on 
this subject, we find that he agrees with the teach- 
ings of Christ. In a discourse delivered at Antioch, 
he said : " Be it known unto you, therefore, men and 
brethren, that through this man is preached unto 
you the forgiveness of sins ; and by him all that be- 
lieve are justified from all things, from which ye 
could not be justified by the law of Moses." Acts 
xiii. 38. 

Again — '^ The ScriptuVes foreseeing that God 
would justify the heathen through faithj preached 
before the gospel unto Abraham, saying, in thee 
shall all nations be blessed." Gal. iii. 8. "For ye 
are all the children of God hj faith in Christ Jesus." 
Verse 26. 

Once more — '^Therefore being justified by faith 
we have peace with God, through our Lord Jesus 
Christ ; by whom also we have access by faith into 
this grace wherein we stand and rejoice in hope of 
the glory of God." Eom. v. 1-2. 



92 THE VOICE OF TRUTH. 

NoW; if the sinner is justified by faith from all 
things, and by faith becomes a cliild of God, then, 
baptism is not essential to the remission of sins. It 
is excluded ; for the whole, work is done by grace 
through faith. 

Peter, in his first sermon to the Gentiles, taught 
the same doctrine, touching the remission of sins, 
that Paul and Silas taught the jailer. In speaking 
of Christ, he said ; ^^ To him give all the prophets 
witness, that through his name, whosoever believeth 
in him shall receive remission of sins.^' Acts 
X. 43. 

We see at once, from this Scripture, that the testi- 
mony of Peter clearly establishes the doctrine of 
justification by faith, and perfectly agrees with the 
testimony already adduced on this subject, and he 
assured the Gentiles that he was sustained in this 
doctrine by the united testimony of all the prophets. 
By reference to their writings it will be seen that 
not one of them gives the slightest intimation that 
baptism is essential to the remission of sins ; but all 
testify, that whosoever beMeveth on the Lord Jesus 
Christ shall receive the remission of sins. 

Isaiah says ; '^ Therefore thus saith the Lord God, 
behold, I lay in Zion for a foundation, a stone, a tried 
stone, a precious corner-stone, a sure foundation; 
he that believeth shall not make haste.'' Is. xxviii. 
16. 

The best and clearest exposition of this passage of 
Scripture is found in Paul's letter to the Eomans 
where he says ; '^ If thou shalt confess with thy mouth 
the Lord Jesus, and shalt believe in thine heart, that 

I 



WHAT WE MUST DO TO BE SAVED. 93 

God hatli raised liim from the dead, thou shalt be 
saved, for with the heart man believeth unto right- 
eousness ; and with the mouth confession is made 
unto salvation. For the Scripture saith, whosoever 
believeth on him shall not be ashamed." Eom. x. 11. 

Here we have the testimony of the prophet Isaiah, 
and the comment of Paul on the same, setting forth 
the doctrine of justification by faith in such plain 
terms that no one, it seems to us, who desires to 
believe and receive the truth, can misunderstand the 
inspired writers. Peter assures us that all the pro- 
phets teach the same doctrine. 

But says one, '^ I cannot receive these Scriptures 
as being complete except the term baptism be 
added." 

We assure those who entertain such a notion as 
this, that we cannot consent to add a single word to 
the Scriptures, or, take away a single word from 
them to accommodate any one's faith, for the Lord 
says ; '^ Ye shall not add unto the word which I com- 
mand you, neither shall ye diminish ought from it, 
that ye may keep the commandments of the Lord 
your God, which I command you." Deut. iv. 2. 
Again — '^What thing soever I command you ob- 
serve and do it. Thou shalt not add thereto or di- 
minish from it." Deut. xii. 32. If any one adds, 
or takes away from the word of God, he becomes a 
liar in the sight of God; for by such a process he re- 
presents God as teaching certain doctrines which He 
never taught. ''Add thou not unto his words, lest 
he reprove thee, and thou be found a liar." Prov. 
XXX. 6 ; and we learn that, '' All liars shall have 



94 THE VOICE OF TRUTH. 

their portion in the lake which burneth with fire 
and brimstone." In the close of the book of Grod, it 
is written, '' For I testify unto every man that 
heareth the words of the prophecy of this book, if 
any man shall add unto these things, God shall add 
unto him the plagues that are written in this book. 
And if any man shall take away from the words of 
the book of this prophecy, God shall take away his 
part out of the book of life, and out of the holy city, 
and from the things which are written in this book." 
Eev. xxii. 18-19. A fearful doom awaits all those 
who add to or take from the word of God to make 
it suit their own peculiar notions. They will not 
be permitted to enter into the city of the living 
God, but will be turned into the world of wo and 
misery. 

It is clearly seen from the Scriptures already ad- 
duced that remission of sins is not suspended on bap- 
tism, but on faith. Sins were forgiven by the Sa- 
viour during His personal reign on earth without 
baptism. 

After Jesus was baptized by John in the river of 
Jordan. He went forth preaching the gospel of the 
kingdom, healing the sick, opening the eyes of the 
blind, casting out devils, raising the dead, and for- 
giving sins. 

While preaching at Capernaum, a certain man, 
who was sick of the palsy, was brought to Him, but, 
not being able to get near Him on account of the 
great crowd of people, they opened the roof of the 
house, and let the sick man down to the Saviour. 
^^ And when Jesus saw their faith he said unto the 



WHAT WE MUST DO TO BE SAVED. 95 

sick of the palsy, Son, thy sins be forgiven thee.'' 
Mark ii. 5. It is evident that the Saviour forgave 
the sins of this sick man, and that he forgave them 
without baptism, but not without faith. When He 
saw their faith He forgave his sins. 

The next passage of Scripture to which we invite 
attention is found in Luke vii. 36. 

On a certain occasion, while Jesus was in the city 
of Nain, one of the Pharisees invited Him to eat 
with him. '^ And he went into the Pharisee's house 
and sat down to meat. And behold, a woman in the 
city which was a sinner, when she knew that Jesus 
sat at meat in the Pharisee's house, brought an 
alabaster-box of ointment, and stood at his feet 
behind him weeping, and began to wash his feet 
with tears, and did wipe them with the hairs of her 
head, and kissed his feet, and anointed them with 
the ointment." And the Saviour said to this humble, 
weeping, sinner, '^ Thy sins are forgiven. And they 
that sat at meat with him began to say within them- 
selves, who is this that forgiveth sins also? And he 
said to the woman, thy faith hath saved thee : go in 
peace.'' This woman was forgiven without baptism, 
and had the evidences of regeneration — love and 
peace, Jesus said to Simon, her sins, which are 
many, are forgiven. 

The testimony of the Saviour, contained in these 
Scriptures, completely refutes the doctrine that sins 
are not, and cannot be remitted without baptism ; 
and clearly establishes the doctrine that we are saved 
by faith. ^' Thy faith hath saved thee.'' 

7. Justification is hj faith without works. 



96 THE VOICE OF TRUTH. 

We learn from the sacred Scriptures that Abra- 
ham was saved on account of his faith, /^ What 
shall we say then that Abraham our father, as per- 
taining to the flesh, hath found ? For if Abraham 
were justified by works, he hath whereof to glory, 
but not before God. For what saith the Scriptures? 
Abraham believed God, and it was counted unto him 
for righteousness. Now to him that worketh, is the 
reward not reckoned of grace, but of debt. But to 
him that worketh not, but believeth on , him that 
justifieth the ungodly, his faith is counted for right- 
eousness. Even as David also describeth the blessed- 
ness of the man unto whom God imputeth righteous- 
ness, without works, saying, Blessed are they whose 
iniquities are forgiven, and whose sins are covered. 
Blessed is the man to whom the Lord will not im- 
pute sin. Cometh this blessedness then upon the 
circumcision only, or upon the uncircumcision also ? 
For we say that faith was reckoned to Abraham for 
righteousness." Rom. iv. 1-9. 

Again — '^ Knowing that a man is not justified by 
the works of the law^, but by the faith of Jesus Christ, 
even we have believed in Jesus Christ, that we 
might be justified by the faith of Christ, and not by 
the works of the law : for by the works of the law 
shall no flesh be justified." Gal. ii. 16. Again, — 
'' I do not frustrate the grace of God : for if right- 
eousness came by the law, then Christ is dead in 
vain." Gal. ii. 21. It is evident, according to the 
Scriptures, that if there can be no remission of sins 
without baptism, the sufierings and death of Christ 
were in vain. 



WHAT WE MUST DO TO BE SAVED. 97 

God has appointed but one way by which sinners 
may be saved, and that one way is justification by 
faith. All, both Jews and Grentiles, are saved alike. 
'^ For there is no difference ; for all have sinned, and 
come short of the glory of God ; being justified freely 
by his grace through the redemption that is in 
Christ Jesus. Whom God hath set forth to be a 
propitiation through faith in his blood, to declare his 
righteousness for the remission of sins that are past, 
through the forbearance of God. To declare, I say, 
at this time his righteousness ; that he might be just 
and the justifier of him which believeth in Jesus. 
Where is boasting then ? It is excluded. By what 
law ? Of works ? Nay ; but by the law of faith. 
Therefore we conclude that a man is justified by faith 
without the deeds of the law." Rom. iii. 22-28. 

Thus we see, from the Scriptures, that our salva- 
tion does not depend on works, but on faith in the 
Lord Jesus Christ. If the sinner is ever saved he 
must be saved hy grace through faith — not by works. 
But the question may be asked. What are works ? 
''In theology — moral duties, or external perform- 
ances, as distinct from grace.'' — Webster, 

Circumcision is an external act, or performance, 
consequently is a v/ork. Therefore, no one can be 
saved by it. Baptism is an external, physical act, or 
performance, consequently, it is a work, and not grace. 
Therefore we are not saved by it. The Scripture 
says: 'Tor by grace are ye saved, through faith; 
and that not of yourselves, it is the gift of God. Not 
of works lest any man should boast.'' Eph. ii. 8, 9. 
It, our salvation, is the gift of God. " The gift of 
9 



98 THE VOICE OF TRUTH. 

God is eternal life through Jesus Christ our Lord." 
^^ Elect according to the foreknowledge of God the 
Father^ through sanctification of the Spirit unto obe- 
dience and sprinkling of the blood of Jesus Christ." 
1 Pet. i. 2. Again, ^^But we are bound to give 
thanks always to God for you, brethren, beloved of 
the Lord, because God hath from the beginning cho- 
sen you to salvation through sanctification of the 
Spirit and beUef of the truth." 2 Thes. ii. 13. Man 
cannot save hmiself. Our first, or old creation was 
all of God, without the aid of man. So, our new 
creation is all of God : ^^ For we are his workmanship 
created in Christ Jesus unto good works." The term 
create means to make something out of nothing. ^^ God 
created the heaven and the earth." He made them 
out of nothing. We were not known as being in ex- 
istence previous to our new creation. But God, by 
His own divine power, created us from nothing, and 
now we are the children of God. ^' Which in time 
past were not a people, but are now the people of 
God." 1 Pet. ii, 10. 

Good works are not the cause of grace, but the ef- 
fects of it. They spring from a pure heart, filled with 
the love of God. Before the sinner can be prepared 
to engage in good works, he must become good — must 
be born again. The new creation must be first, and 
then good works. A tree must be good before it can 
bear good fruit. ^' A. good tree cannot bring forth 
evil fruit, neither can a corrupt tree bring forth good 
fruit." Mat. vii. 18. '^ A good man out of the good 
treasure of his heart bringeth forth that which is 
good : and an evil man out of the evil treasure of his 



WHAT WE MUST DO TO BE SAVED. 99 

heart bringeth forth that which is evil/' Luke vi. 
45. We must be first in Christ, and then walk in 
obedience to His commandments. 

The work may be a good work — it may be a right- 
eous work, yet it cannot save the sinner, or be the 
means of his salvation. Works are excluded by 
grace ^n^ faith, ^^Not by works of righteousness 
which we have done, but according to his mercy he 
saved us by the washing of regeneration and renew- 
ing of the Holy Ghost, which he shed on us abund- 
antly through Jesus Christ our Saviour, that being 
justified by grace, we should be made heirs accord- 
ing to the hope of eternal life." Titus iii. 5. '^ Where 
is boasting then ? It is excluded. By what law ? 
Of works? Nay; but by the law of faith." We con- 
clude, therefore, that a man is saved by grace through 
faith, without works. We never can attain to right- 
eousness by works. (Rom. ix. 30-33.) ^' It is not ac- 
tion that produces life in either our physical or mo- 
ral nature. The life of the body is not produced by 
actions, but on the contrary its actions are the result 
of its life. The life is one thing, and the actions that 
spring from life another thing. These are self-evi- 
dent truths." 

Baptism is a good work, — a righteous work, — and 
is the effect of the new creation, and not the cause of 
it. Therefore, none but those who have been redeemed 
from the curse of the law, and feel in their hearts 
that their sins are all forgiven, are prepared to be 
baptized. Baptism is an act of obedience to the will 
of God, and cannot be acceptably performed by those 
who are not the children of God. It is a law of God, 



100 THE VOICE OF TRUTH. 

and according to the Scriptures, the carnal mind can- 
not yield obedience to the divine law. '^ For to be 
carnally-minded is death ; but to be spiritually-mind- 
ed is life and peace. Because the carnal mind is not 
subject to the law of God, neither indeed can be." 
Rom. viii. 6, 7. The carnal mind must be slain by 
the Holy Spirit, and the love of God implanted in the 
soul before there can be a true submission to baptism. 
Justification does not depend on baptism, but on faith 
in the Lord Jesus Christ. This is evident from the 
fact that the sinner is not condemned because he is 
not baptized, but because he does not believe on 
Christ. ^'He that believeth on him is not condemned ; 
but he that believeth not is condemned already, be- 
cause he hath not believed in the name of the only 
begotten Son of God." John iii. 18. Again, '^He 
that believeth not shall be damned." Salvation al- 
ways turns upon faith — Believe and you shall be 
saved — and damnation on unbelief. It is a remark- 
able fact, that there is not a single passage of Scrip- 
ture to be found in the word of God, which says, He 
that is not baptized shall be damned. 

Baptism is an outward and public declaration of a 
previous internal change. Of a previous death to 
sin and of being in Christ. 

Christ's baptism did not make Him the Son of God, 
but declared that He was the Son of God. (Jno. i. 29-33.) 

A figure is not the substance, neither can it pro- 
duce it. It is only a representation of that which 
already exists. So, baptism does not produce or 
cause the remission of sins, but shows that remission 
already exists. This is the design of baptism. 



WHAT WE MUST DO TO BE SAVED. 101 

A sign hung out over the door testifying to the 
world that goods are within^ when at the same time 
the house is empty, is a false sign, and never can 
fill the house with goods. So, if baptism is adminis- 
tored before the heart is purified by the grace of 
God, and well stored with heavenly and eternal riches, 
love, joy and peace, it is a false sign, — a deception. 

Baptism cannot produce the spiritual state. It is 
not regeneration, and never is the cause or means of 
it. It brings no one, adult nor infant, into the cove- 
nant of grace, as asserted by the pedobaptists in 
their creeds and confessions of faith. It is not a seal, 
at least it is not mentioned in the word of God as 
such. 

, But Campbellism teaches that without baptism 
there can be no remission of sins. Mr. Lard (a Camp- 
bellite teacher) says ; ^^ We maintain that the 
sinner, though a believer, is still required to repent 
and be baptized, in order to the remission of his sins, 
and consequently, that they are not remitted before 
and without baptism.'' Mr. Franklin, in his Gospel 
Preacher, p. 89, says ; '^ They are saved by baptism. 
It is present in the justification of every person. It 
is never omitted." 

The doctrine, which teaches that sins are not re- 
mitted before and without baptism, is unscriptural, 
inconsistent, and ungodly. For it is very evident 
that if baptism is the consummating act in the salva- 
tion of the sinner, and Inhere can be no remission be- 
fore and without it, then, he is dependent on the will 
of man to be saved ; for he cannot be baptized un- 
less some man wills to baptize him. If he is refused 

9* 



102 THE VOICE OF TEUTH. 

baptism, he will undoubtedly be lost, if the doctrine 
no baptism^ no salvation be true. But the word of 
God teaches that our salvation does not depend on 
the will of man. John, speaking of Christ says, 
" He came unto his own, and his own received him 
not. But as many as received him, to them gave he 
power to become the sons of God, even to them that 
believe on his name ; which were born, not of blood, 
nor of the will of the flesh, nor of the will of man, 
but of God." John i. 11-13. 

The theory, that there can be no remission of sins 
without baptism, makes God a dependent being. The 
sinner has repented, and turned from his evil ways, 
as commanded. He is at the feet of Jesus, with an 
humble, contrite heart, weeping and pleading for 
mercy. God is willing to save him, and to save him 
now. For he says ; ^^ Behold, now is the accepted 
time; behold, rioi^ is the day of salvation." 2 Cor. 
vi. 2. But, according to this doctrine, he cannot re- 
mit his sins until some minister wills to baptize him. 
If the minister is pleased to defer his baptism a day, 
a week, or a month, God must yield to the will of 
man in the work of salvation. This makes God a 
dependent being, and the very moment He becomes 
a dependent being He ceases to be God; conse- 
quently the Campbellite system is a godless system, 
therefore they have no Saviour except the will of 
man and the water of baptism. 

But agaiu; when the minister, who believes and 
teaches that without baptism there can be no remis- 
sion of sins, defers the baptism of the sinner until to- 
.morrow J he sets himself up in the place of God and 



WHAT WE MUST DO TO BE SAVED. 103 

dictates to Him. God has taught the sinner that now, 
the present moment, is the time for him to be saved. 
But the minister sets another time, and says, to- 
Tnorrow at a certain hour you may be saved. 

Indeed, such a system is detrimental to morahty, 
a hinderance to the spread of the truth, and will lead 
every one who trusts in it to eternal destruction. 



104 THE VOICE OF TEUTH. 



CHAPTER VL 
WHAT WE MUST DO TO BE SAVED. — Continued. 

DuRiNa the personal reign of Christ on earth, 
and in the days of the apostles, baptism was ad- 
ministered to such as had already received the 
pardon of their sins, and was intended for no 
others. 

Jesus made disciples (John iv. 1,) and then the 
apostles baptized them. There is no instance where 
Christ directed any one to be baptized before He re- 
mitted his sins. The woman who came to him in 
the city of Nain was saved before and without bap- 
tism. (Luke vii.) 

Peter, being directed by the Spirit of God, intro- 
duced the gospel among the Gentiles ; and in his first 
sermon to that people, while speaking of Christ, he 
said ; ^^ To him give all the prophets witness, that 
through his name whosoever believeth in him shall 
receive the remission of sins. While Peter yet spak6 
these words, the Holy Ghost fell on all them which 
heard the word. And they of the circumcision 
which believed were astonished, as many as came 
with Peter, because that on the Gentiles also w^as 
poured out the gift of the Holy Ghost. For they 
heard them speak with tongues, and magnify God. 
Then answered Peter, Can any man forbid water, 
that these should not be baptized, which have re- 



WHAT WE MUST DO TO BE SAVED. 105 

ceived the Holy Grtiost as well as we ? And he com- 
manded them to be baptized in the name of the 
Lord." Acts x. 43-48. Peter did not name bap- 
tism to this people until after they had received the 
Holy Spirit, and were heard speaking with tongues, 
and magnifying God. He never intimated to them 
that they could not receive the remission of their 
sins without baptism, but condemned such a senti- 
ment, in the strongest terms, when he commanded 
them to be baptized because they had received the 
Holy Spirit, and had the evidence of the remission 
of their sins. 

What a wide difference there is between Peter's 
faith and practice, as set forth in his sermon to the 
Gentiles, and the faith and practice of those who teach 
that baptism precedes the remission of sins ! Now, 
which shall we receive, the traditions and command- 
ments of men, who teach that there can be no re- 
mission with baptism? Or the pure doctrine of 
Christ, who teaches in such plain emphatic terms, 
that whosoever believeth in Him shall receive the re- 
mission of sins ? . 

The doctrine which Peter preached to the Gentiles 
touching the remission of sins and baptism, was the 
same which he had preached to the Jews. Both 
Jews and Gentiles were saved in the same way. This 
is evident from the words of Peter to the Apostles 
and Elders, who had assembled with the church at 
Jerusalem. In speaking of the Gentiles before this 
council he said ; ^^ Men and brethren, ye know how 
that a good while ago, God made choice among us, 
that the Gentiles by my mouth should hear the word 



106 THE VOICE OF TRUTH. 

of the gospel, and believe. And God, whicli knoweth 
the hearts, bare them witness, giving them the 
Holy Ghost, even as he did unto us ; and put no 
difference between us and them, purifying their 
hearts hy faith!' Acts xv. 7-9. 

Now, if the hearts of the Gentiles were purified 
by faith — and Peter says they were — then, the 
hearts of the Jews were purified by faith. If the 
Gentiles were baptized because they had already 
received the Holy Spirit, and exhibited evidences of 
their conversion, then the Jews, on the day of Pente- 
cost, were baptized because they had received the 
Holy Spirit, and had peace and joy in their hearts ; 
for, we learn from Peter, who preached on the day 
of Pentecost, and at the house of Cornelius, that God 
put no difierence between the Jews and Gentiles. It 
is very evident that the Jews, who were baptized on 
the day of Pentecost, received, previous to their bap- 
tism, the Holy Spirit, and felt in their hearts the 
evidence of the same. The inspired writer says; 
'^ Then they that gladly received his word were bap- 
tized." Acts ii. 41. Gladness is the fruit of- the 
Spirit, and none but those who had peace and joy in 
their hearts were baptized. 

The Gentiles received the Holy Spirit, and praised 
God, and then, and never until then, they were bap- 
tized. 

2. But did not Peter say that we are saved by 
baptism, when speaking of Noah and his family be- 
ing saved by water ? 

It is true that Peter said ; '^ When once the long- 
suffering of God waited in the days of Noah, while 



WHAT WE MUST DO TO BE SAVED. 107 

' the ark was a preparing, wherein few, that is, eight 
souls were saved by water. The like figure where- 
unto even baptism doth also now save us, (not the 
putting away of the filth of the flesh, but the answer 
of a good conscience toward God,) by the resurrec- 
tion of Jesus Christ." 1 Pet. iii. 20-21. 

By a careful examination of this text, and by com- 
paring it with other passages of Scripture, we are 
led to the firm conclusion that Peter did not mean 
— as some contend, — that baptism saves us from our 
sins, or that it is in order to the remission of sins, 
because such an interpretation would contradict 
Christ, when He said to the woman in Nain, ^' Thy 
faith hath saved thee," and the words of Paul ; '^ For 
by grace are ye saved through faith,"— and, also, 
Peter^s own words, for he taught the Gentiles, as al- 
ready shown, that whosoever believed in the name 
of the Lord Jesus should receive the remission of 
sins. Therefore, Peter did not mean that baptism 
is in order to the remission of sins. 

But let us continue our investigation a little fur- 
ther, and if possible, gain more light on this subject. 
In the first place, it should be remembered that Noah 
• was a true servant of God many years before the 
flood. 2. According to divine directions he made 
an ark for the saving of his house. 3. In obedience 
to the command of God he entered into the ark with 
all his house. 4. ^' And the Lord shut him in,'' 
(Gen. vii. 16,) and he was secure. The ark saved 
him from the destroyer, — the waters of the flood. 
5. He entered the ark, was shut in by the Lord, and 
thus saved from the impending storm seven days be- 



108 THE VOICE OF TRUTH. 

fore the waters came upon the earth. (Gen. vii. 
10.) 

So then, in obedience to the command of God, we 
must enter hjfaith^ into the ark of safety — the Lord 
Jesus Christ. 2. We must be sealed, or shut in by 
the Holy Spirit of promise. 3. And then, and never 
until then, we should be immersed, because we are 
free from sin. 

The fact that Noah was safe in the ark seven days 
before the waters of the flood came upon the earth, 
completely destroys the Campbellite theory, that 
there can be no remission of sins without baptism. 

Again, — Noah's leaving the old world, entering the 
ark, and emerging therefrom after the waters of the 
deluge had subsided, is a beautiful figure of that 
which saves us — the resurrection of Christ. If Christ 
had not suffered and died, and then risen from the 
grave, no one ever could have been saved. Paul 
says, '^ Who was delivered for our offences; and was 
raised again for our justification." Eom. iv. 25. 'Tor 
if the dead rise not, then is not Christ raised, your 
faith is vain, and ye are yet in your sins." 1 Cor. xv. 
16, 17. Our going down into the water, being bur- 
ied in it, and coming up out of the water is a figure 
of that which saves us. Once more, Peter says that 
baptism is the answer of a good conscience, '^ Not the 
putting away of the filth of the flesh, but the answer 
of a good conscience toward God." Now, it is plain 
that the good conscience must exist before there can 
be an answer of it. Every student who has any 
knowledge of mathematics, knows that the sum or 
problem must be in existence before there can be an 



WHAT WE MUST DO TO BE SAVED. 109 

answer of it. The sum is never produced by the an- 
swer, but the answer is produced by the sum — the 
answer grows out of it. So the good conscience must 
precede baptism, which is the answer of it. The an- 
swer is produced by the good conscience. Baptism 
is a pubUc declaration that our hearts have been pu- 
rified by faith, and that we are free from sin and 
complete in Christ. 

3. Paul teaches that death to sin and a union with 
Christ precedes baptism. In his letter to the Ro- 
mans, he says: ''Therefore being justified by faith 
we have peace with God through our Lord Jesus 
Christ/' Rom. v. 1, and in the sixth chapter the 
justified are represented as being dead to sin, and in 
Christ. '' What shall we say then ? Shall we con- 
tinue in sin that grace may abound ? God forbid. 
How shall we that are dead to sin live any longer 
therein? Know ye not that so many of us as were 
baptized into Jesus Christ, were baptized into his 
death ? Therefore we are buried with him by bap- 
tism into death." Rom. vi. 1-4. Those who are dead 
to sin are free from it. '' For he that is dead is free 
from sin.'' They are not only free from sin, but in 
Christ. They are put into Christ by the Spirit. ''For 
by one Spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whether we be bond 
or free ; and have been all made to drink into one 
Spirit." 1 Cor. xii. 13. 

Now, the argument of the apostle is this : because 
they are dead to sin and have union with Christ, 
they are prepared to be buried with Him in baptism. 
The little term therefore is a key to the whole matter. 
What does it mean ? 
10 



110 THE VOICE OF TRUTH.'' 

TJierefore, — ^^For that or this reason, referring to 
something previously stated." Webster, Paul had 
stated that the Romans, to whom he was v/riting, 
were dead to sin, — that they were in Christ, — and 
now, because they were dead, they were buried with 
Christ by baptism into death. They were not bap- 
tized in order to the remission of their sins, or, to 
get into Christ, but because they were free from sin, 
and were already in Christ. He believed and taught 
that dead men should be buried. 

In his letter to the Colossians he teaches precisely 
the same doctrine. He represents them as being 
complete in Christ, and separated from their sins be- 
fore and without baptism. ^^ And ye are complete in 
Him, which is the head of all principality and power; 
in whom ye also are circumcised with the circumci- 
sion made without hands, in putting off the body of 
the sins of the flesh. Buried with Him in baptism, 
wherein also ye are risen with him through the faith 
of the operation of God, who hath raised Him from 
the dead/' Col. ii. 10, 11, 12. 

We conclude, therefore, that a man is justified by 
faith, without baptism, and that baptism is to be ad- 
ministered to such only as are dead to sin and alive 
to holiness. 

4. The fact, which is clearly established by the 
united testimony of the inspired writers, that justifi- 
cation is by faith, without works, leads us to the con- 
clusion that Peter, on the day of Pentecost, did not 
teach the people that they should be baptized in or- 
der to procure the ronission of their sinSj when he 
said, '' Repent, and be baptized, every one of you in 



WHAT WE MUST DO TO BE SAVED. Ill 

the name of Jesus Christ for the remission of 
sins/' 

1. Such an interpretation of Peter's words would 
force him to advocate a new and distinct theory on 
the subject of remission of sins, in opposition to the 
plan which Christ established and taught to His dis^ 
ciples and to the people. 

2. This interpretation not only contradicts all that 
Christ taught on this subject, but plainly declares 
that He did not understand the plan of salvation- when 
He forgave the sins of the man sick of the palsy, and 
the sins of the woman that washed His feet with her 
tears at the house of Simon, (Luke vii.) made disciples 
(John iv. 1,) before and without baptism. It con- 
tradicts and sets aside every passage of Scripture 
which teaches that we are justified by faith without 
works, and every passage that affirms that we are 
saved by faith, that our hearts are purified by faith. 
Indeed, it would compel Peter, not only to contra- 
dict Christ and the other apostles, but himself also; 
for he taught the Centiles, as already shown, that 
whosoever believeth in the name of Christ should re- 
ceive the remission of their sins, and commanded 
them to be baptized because they had received the 
Holy Spirit, and praised God. In a word, such an 
interpretation of his words would contradict the whole 
tenor of Scripture touching the remission of sins; 
and any interpretation of Scripture which contradicts 
the word of God is false. 

3. The construction of this text, and the meaning 

• of the terms used by Peter, will not admit of such a 

rendering. In the language of another, '' Peter does 



112 THE VOICE OF TRUTH. 

not make repentance and baptism sustain the same re- 
lation to remission of sins. The word repent is inde- 
pendent of the remainder of the sentence. It is not 
every one of you repent and be baptized. The nomina- 
tive to repent is not every one, but ye. The Greek is 
metanoasate ; an imperative in the plural It can- 
not, therefore, have a singular nominative. The 
word rendered — ^ be baptized/ is baptistheto. It is 
not an imperative nor is it plural. ^ Every one' is 
its nominative. Hence the literal and correct trans- 
lation would be, ' Repent ye, and let every one of 
you be baptized in the name of Jesus Christ for the 
remission of sins.' 'For the remission of sins' then, 
whatever may be its meaning, is stated as a reason 
for the latter command and not for the former. * * 
* * * * "^ The reason why the apostle did change 
the nominative after ' repent,' and before ' be bap- 
tized, '^ is found in the fact that repentance is a com- 
mand of universal! obligation, while baptism is not. 
Baptism is obligatory only on penitent believers. 
Peter commands the whole multitude to repent ; but 
he commands such only of that multitude as obeyed 
the first command, to be baptized. Hence it is said 
in the forty-first verse ; ' Then they that gladly re- 
ceived his word were baptized' " — Exposition of 
Campbellism, pp. 302 and 304. 

The original term which is translated /or in the 
passage under consideration is m, which means into. 
Bullions says, '' This preposition is directly opposed - 
in meaning to ek (which means out of,) and denotes 
motion to a certain place, so that what is advancing 
may enter and be within that place. Its primary 



WHAT WE MUST DO TO BE SAVED 113 

meaning is into J' Peter taught those who repented 
on the day of Pentecost to be baptized into the re- 
mission of their sins. Now, in order to be baptized 
into the remission of sins, it is evident that the re- 
mission must take place previous to baptism ; for it 
is impossible to enter and be within a thing before 
it exists. Every passage of Scripture where bap- 
tism and ei^-^into — are in similar connexion to that 
in the passage of Scripture under consideration, sus- 
tains our position. 

John said ; '^ I indeed baptize you in water unto 
(eis) repentance.'^ Mark' iii. 11. 

'' Go ye therefore and teach all nations, baptizing 
them in (eis) the name of the Father, and of the Son, 
and of the Holy Ghost." Matt, xxviii. 19. 

^^ Know ye not, that so many of us as were bap- 
tized into Jesus Christ were baptized into his death ?" 
Rom. vi. 3. 

The original word, in this text, translated into is 
eiSj precisely t\e same word that Peter used on the 
day of Pentecost. (Acts ii. 38.) 

'^ For as many of you as have been baptized into 
(eis) Christ, have put on Christ. Gal. iii. 27. 

'^ When they heard this they were baptized in 
(eis) the name of the Lord Jesus." Acts xix. 5. 

These passages of Scripture bear united testimony 
in support of our position. But read them with in 
order to — the Campbellite rendering of eis — instead 
of into. Baptized in order to repentance. In order 
to the name of the Father, and of the Son, and of the ' 
Holy Spirit, — in order to Christ, in order to His 
death, and we have a complete jumble of nonsense. 

10* 



114 THE VOICE OF TRUTH. 

But, let US take the passage just as it stands in 
our common version, and we find that the term /or 
does not mean-m order to, but because of. 

While Jesus was preaching in Gralilee, '' There 
came a leper to him, beseeching him, and kneeling 
down to him, and saying unto him, if thou wilt, thou 
canst make me clean. And Jesus, moved with com- 
passion, put forth his hand, and touched him, and 
saith untQ him, I will ; be thou clean. And as soon 
as he had spoken, immediately the leprosy depa-rted 
from him, and he was cleansed. And he straitly 
charged him, and forwith sent him away ; and saith 
unto him, see thou say nothing to any man : but go 
thy way, show thyself to the priest, and offer foe. 
thy cleansing those things which Moses command 
for a testimony unto them." Mark i. 40-44. 

This leper was directed by the Saviour to offer the 
things which Moses commanded, not in order to his 
cleansing, but because he was already cleansed. 

'^ Bring forth therefore fruits meet /or repentance.*' 
Matt. iii. John did not require the people to bring 
forth fruits in order to repentance, — or that they 
might repent; but, fruits showing that they had 
already repented. 

'' Christ died for our sins according to the Scrip- 
tures." 1 Cor. XV. 3. He did not die that we anight 
sin, but because we had already sinned. 

Once more, — '^ For God hath not appointed us to 
wrath, but to obtain salvation by our Lord Jesus 
Christ, who ^died for us, that whether we wake or 
sleep, we shall live together with him." 1 Thess. 
V. 9-10. 



WHAT WE MUST DO TO BE SAVED. 115 

The Saviour did not die in order to us — that we 
might exist, but because we already existed. 

In our common conversation we do not under- 
stand the term /or to mean in order to. We do not 
use it in this sense. For instance, it is said that a 
certain man was put in the state prison /or stealing. 
What do we mean by this ? We do not mean that 
he was put in prison that he might steal, or become 
a thief; but, because he had already stolen — -for 
stealing. 

The mother whips her little boy, and the question 
is asked, why did she whip him ? The answer is, /or 
striking his little sister. Not in order that he might 
strike her, but because he had already struck her. 

Thus we have shown from the meaning and the 
use of words, and from the teachings of Christ and 
the apostles, that the remission of sins precedes bap- 
tism. Indeed, the whole tenor of Scripture sustains 
this doctrine. There is not a dissenting voice, touch- 
ing this point, among all the inspired writers. 

6. But it may be asked, was not Paul baptized in 
order to the remission of his sins ? I answer, he was 
not. His sins, according to the Scriptures, were re- 
mitted before his baptism. The account of his con- 
version, and all his writings testify to this fact. 

Paul, in his early days, was a great persecutor of 
the people of Grod. He consented to the death of 
Stephen, and no doubt was one of the main leaders 
in the great persecution against the church in Jeru- 
salem, for he says ; '' Beyond measure I persecuted 
the church of God, and wasted it." Gral. i. 13. In 
his zeal for the destruction of the saints, he received 



116 THE VOICE OF TRUTH. 

authority from the high-priest to go to Damascus, 
<^ that if he found any of this way, whether they were 
men or women, he might bring them bound to 
Jerusalem." But when he came near that city 
suddenly, about mid-day, a great light, above the 
brightness of the sun, shone round about him, and 
he fell to the ground. While in this humble position, 
the Lord revealed Himself to him. For He said to 
him, '^ Saul, Saul, why persecutest thou me ? And 
he said, who art thou Lord ? And the Lord said, I 
am Jesus whom thou persecutest. It is hard for thee 
to kick against the pricks (goads.) And he tremb- 
ling and astonished said. Lord, what wilt thou have 
me do V Acts ix. 

At this very time and place he submitted to God, 
was converted, and called to preach the gospel. The 
Lord said to him, '^Eise and stand upon thy feet; 
for I have appeared unto thee for this purpose, to 
make thee a minister and a witness, both of those 
things in the which I will appear unto thee; deliv- 
ering thee from the people, and from the Gentiles, 
unto whom now I send thee. To open their eyes, 
and to turn them from darkness to light, and from 
the power of Satan unto God, that they may receive 
forgiveness of sins, and inheritance among them that 
are sanctified, by faith that is in me." Acts xxvi. 16 
-18. 

When the Lord told Ananias that Paul was a pray- 
ing man, and a chosen vessel to preach the gospel to 
the Gentiles, to kings, and to the children of Israel 
he was convinced that he was a child of God^ and re- 
cognized him as such. In obedience to the command 



WHAT WE MUST DO TO BE SAVED. 117 

of the Lord, '' Ananias went his way, and entered into 
the house ; and putting his hands on him said, Brother 
Saul, the Lord, even Jesus, that appeared unto thee 
in the way as thou earnest, hath sent me, that thou 
mightest receive thy sight, and be filled with the 
Holy Ghost. And immediately there fell from his eyes 
as it had been scales ; and he received sight forthwith 
and arose, and was baptized/' Acts ix. 17, 18. 

It is clearly seen from these Scriptures that Paul 
was convicted, regenerated, and called to preach the 
gospel before he was baptized. All the objections 
that may be offered, and all the ingenuity and false 
reasonings of men cannot set aside these truths. 

But we have additional proof that he was not bap- 
tized in order to the remission of his sins. In his 
letter to the Romans he ascribes his justification to 
faith, and not to baptism. '^Therefore, being justi- 
fied by faith we have peace with God through our 
Lord Jesus Christ." Bom. v. 1. ^^ Therefore we con- 
clude that a man is justified by faith without the 
deeds of the law." Bdto.. iii. 28. 

The Scriptures plainly teach that we are cleansed 
from our sins, not by the water of baptism, but by 
the blood of Christ. ''And the blood of Jesus Christ 
his Son cleanseth us from all sin." 1 John i. 7. ''Un- 
to Him that loved us, and washed us from our sins 
in His own blood." Bev. i. 5. "These are they which 
came out of great tribulation, and have washed their 
robes, and made them white in the blood of the Lamb." 
Bev. vii. 14. Paul, in his letter to the Hebrews, 
says: "How much more shall the blood of Christ, 
who through the eternal Spirit ofi'ered himself to 



118 THE VOICE OF TEUTH. 

God, purge your conscience from dead works to serve 
the living God?" Heb. ix. 14. It being true that 
our sins are washed away by the precious blood of 
Christ, and not by the water of baptism, what did 
Ananias mean when he said to Paul, ^^ Arise and be 
baptized, and wash away thy sins, calling on the 
name of the Lord?" Acts xxii. 16. 

He certainly did not mean to teach Paul that he 
should be baptized in order to the remission of his 
sins, because such a sentiment would be in direct op- 
position to what the Lord had told him about Paul's 
conviction, conversion, and call to preach the gospel 
to the Gentiles, to kings, and the children of Israel; 
and also to the teachings of Christ and His apostles. 

What then did he mean ? We answer, that the 
words of Ananias are figurative. ^^The rite of bap- 
tism is a significant ordinance. Its form or mode is 
significant, and the element in which it is performed 
is significant. The mode symbolizes the burial and 
resurrection of Jesus Christ and our union with Him 
in them. The water in whicE we are baptized is 
symbolical of that cleansing from sin we realize from 
the blood of Christ. We are washed from our sins 
by the blood of Christ, in fact. We wash away our 
sin in baptism in form. The former is the reality ^ 
the latter is the symhol. Hence, in the former we 
are passive, in the latter we are active. In the for- 
mer Christ washes us, in the latter we wash ourselves. 
There is a beautiful illustration of this recorded in 
Mark i. 40-44, in the case of the leper that came to 
Christ to be healed. 

In the first place Jesus really cleansed this leper 



WHAT WE MUST DO TO BE SAVED. 119 

and then afterward he formally cleansed himself. 
This was to testify that his leprosy had departed from 
him, and he was clean. As the leper immersed 
himself and washed away his leprosy after it was 
healed, so Paul was immersed and ^'figuratively" 
washed away his sins after they were pardoned. 

6. The words of Paul to Titus are referred to as 
proof that baptism is in order to the remission of sins. 
*' Not by works of righteousness which we have done, 
but according to his mercy he saved us by the wash- 
ing of regeneration, and renewing. of the Holy Ghost, 
which he shed 6n us abundantly through Jesus Christ 
our Saviour; that being justified 'by his grace, we 
should be made heirs according to the hope of eter- 
nal life." Titus iii. 5-7. 

The advocates of the theory that there can be no 
remission of sins without baptism, seem to take spe- 
cial pains to quote only a portion of the above pas- 
sage of Scripture. They read, with considerable an- 
imation and ease, down to the term Holy Ghost, but 
at this point they come to a sudden and full stop, and 
commence asking questions, and making broad and 
bold assertions. Indeed, asking questions and making 
assertions constitutes the main proof they offer to sus- 
tain their theory. 

In the above passage Paul tells us, in very plain 
terms, that God does not save us by works of right- 
eousness which we have done. This being true, it is 
evident that He does not save us by baptism, for it is 
a work of righteousness/ (Matt. iii. 15,) and it is done 
by us. 

In the second place, he tells us by what we are 



120 THE VOICE OF TEUTH. 

saved — the washing of regeneration and renewing of 
the Holy Ghost. 

Now this cannot mean baptism from several con- 
siderations. In the first place, Paul says that it is 
^^ not by works of righteousness which we have done." 
Baptism is a work of righteousness, as already shown. 
2, It cannot mean baptism, because there is no word 
used in this text to express it, and we have no right 
to say that a writer means a certain thing when he 
uses no word or words to express that thing. 3^ 
The washing of regeneration, and renewing of the 
Holy Grhost, by which we are saved, is the work of 
God, which He sheds on us through Jesus Christ our 
Saviour. But He does not shed baptism on us, nei- 
ther does it come through Jesus Christ. Therefore 
the washing of regeneration does not mean baptism. 
Then, what does it mean ? 

According to the Scriptures there are two things 
which man needs in order to salvation. He needs to 
be cleansed from sin, and he needs a new heart. God 
saves him by doing both for him. These two works 
are so distinct that they cannot be expressed by one 
and the same phrase. Hence, they are distinctly 
marked and expressed in many passages of Scripture, 
*a few of which we mention. ^^Then will I (the Lord) 
sprinkle clean water upon you, and ye shall be clean ; 
from all your flthiness and from all your idols will 
I cleanse you. A new heart also will I give you, and 
a new spirit will I put within you ; and I will take 
away the stony heart out of your flesh, and I will 
give you a heart of flesh." Ez. xxxvi. 25, 26. Again, 
'^I will put my- law in their inward parts, a.nd write 
it in their hearts." Jer. xxxi. 33. 



WHAT WE MUST DO TO BE SAVED. 121 

We are plainly taught in the Scriptures that God 
cleanses us from our moral pollution, and gives us a 
new heart. These are the two things of which Paul 
speaks in the passages under consideration. Our 
cleansing from sin he calls the washing of regenera- 
tion. The giving a new heart or writing the law in 
the heart, he calls the renewing of the Holy Ghost. 
This agrees with the words of David when he said; 
^^ Create in me a clean heart, Lord, and renew a 
right spirit within me." Ps. li. 10. 

Thus we have shown that Paul had no allusion to 
water baptism when he used the term, '^ the washing 
of regeneration, and renewing of the Holy Ghost." 

Special reference is had in this passage to the puri- 
fication of the soul by the blood of Christ. There 
is a peculiar quality in blood which purifies and 
•renders that which is cleansed white as snow. Blood 
consists of two parts. The one is thick and red, and 
the other is thin and transparent, and may be termed 
the water of blood. This is the part that purifies 
or refines. 

• With a correct understanding of the qualities of 
blood we can see beauty and harmony in the words 
of the inspired writers when they speak of being 
cleansed with blood, and washed in blood and made 
white. 

The blood of Jesus possessed these two parts. 
This is evident from the word of God. " But when 
they came to Jesus, and saw that he was dead al- 
ready, they brake not his legs : but one of the 
soldiers with a spear pierced his side, and forthwith 
came thereout blood and water'' John xix. 33, 34. 
11 



122 THE VOICE OF TRUTH. 

This is the fountain of which the prophet spake, 
when he said ; ''In that day there shall be a foun- 
tain opened to the house of David and to the inhabi- 
tants of Jerusalem for sin and for uncleanness." 
Zech. xiii. 1. The Lord is termed a '' fountain of 
living waters." Jer. ii. 13. 

Paul says that Christ loved the church and gave 
Himself for it, '' That he might sanctify and cleanse 
it with the washing of water by the word." Eph. v. 
27. The term ''washing of water," in this text, has 
special reference to the cleansing qualities of the 
blood of Christ. This is evident from the words of " 
the same writer in his letter to the Hebrews : " For 
if the blood of bulls and of goats, and the ashes of a 
heifer sprinkling the unclean, sanctifieth to the puri- 
fying of the flesh ; how much more shall the blood of 
Christ, who through the eternal Spirit offered him- 
self without spot to Grod, purge your conscience from 
dead works to serve the living God ?" Heb. ix. 13, 14. 

Thus we see that our conscience is cleansed by the 
hlood of Christ. This agrees with the words of 
Jesus when He said to the disciples, " For this is my 
blood of the new testament which is shed for many 
for the remission of sins." Matt. xxvi. 28. John 
in his revelations speaking of Christ said ; '^ Unto 
him that loved us and washed us from our sins in his 
own hlood J and hath made us kings and priest unto 
God and his Father ; to him be glory and dominion 
forever and ever, Amen." Eev, i. 5-6. " Though 
your sins be as scarlet, they shall be white as snow." 
Is. i. 18. John saw a great multitude which no man 
could number standing before the throne and before 



WHAT WE MUST DO TO BE SAVED. l23 

the Lamb, clothed in white robes. And one of the 
elders said to him ; '^ These are they which came out 
of great tribulation, and have washed their robes, 
and made them white in the blood of the Lamb." 
Eev. vii. 14. This washing is performed by the Spirit 
of God : '' But ye are washed, but ye are sanctified, 
but ye are justified in the name of the Lord Jesus, 
and by the Spirit of our God." 1 Cor. vi. 11. 

Thus we have a Scriptural exposition of the true 
import of the terms, "the washing of regeneration 
and renewing of the Holy Spirit." 

7. We now propose to examine, briefly, the words 
of Christ to Nicodemus : '^ Except a man be born 
of water and of tjie Spirit, he cannot enter into the 
kingdom of God." John iii. 5. It is evident from 
the writings of those who teach that there can be no 
remission without baptism that they make this text 
the basis of their theory. It is contended that the 
phrase, ^^ Born of water," means baptism, and that 
there can be no new birth without it. 

It has always been a profound mystery to us how 
any one could construe this passage of Scripture to 
mean baptism, for there is nothing in it, or connected 
with it, which leads to such a conclusion. It is true 
that the element water is mentioned, but this is no 
proof that baptism is meant. 

Words, we learn, are signs of ideas. This being 
t!rue there is no evidence of the existence of an idea 
where no sign is given. It is a remarkable fact that 
the term baptize, in some of its forms, is always used 
by the inspired writers when baptism is meant. But 
the Saviour did not use this term in any part of His 



124 THE VOICE OF TEUTH. 

conversation with Nicodemus. It is evident, there- 
fore, that baptism is not taught in the above passage 
of Scripture. There would be just as much reason 
in saying that the term '^ born of water/' means re- 
surrection as to say that it means baptism, for there 
is no word used to express either. 

Baptism is mentioned as a burial (Rom. vi. 4, 
Col. ii. 12), but never as a birth. It cannot be 
termed a birth literally, nor figuratively, because 
the essential likeness between the two is wanting. 
A birth is the coming forth of a being from the 
womb, in which it was generated, and had no ex- 
istence, visible or invisible, previous to this time — the 
time of its generation. But the subject of baptism 
is an intelligent, active being, who has a visible ex- 
istence previous to going down into the water and 
coming up out of it. Moreover, he performs this 
act of his own free will and accord. The being 
that is born is passive ; — it does not will to be born 
or not to be born. 

There is nothing mysterious connected with bap- 
tism, but there was something mysterious to Nico- 
demus in the subject Jesus presented to him — the 
new birth. 

Thus, we have shown, briefly, that the term, 
"born of water,'' does not and cannot mean bap- 
tism. What then does it mean ? 

The subject of the conversation which occurred 
between Christ and Nicodemus was the spiritual 
and natural births. There is nothing more evident 
than this. When Nicodemus, a ruler of the Jews 
came to Christ, and commenced talking with Him- 



WHAT "WE MUST DO TO BE SAVED. 125 

in reference to the miracles which He had performed 
and acknowledged His divine power, ''Jesus an- 
swered and said unto him, Verily, verily I say unto 
thee, except a man be born again he cannot see the 
kingdom of God." John iii. 3. Here the Saviour 
introduced the spiritual birth, and the necessity of it. 

Nicodemus, not understanding what the Saviour 
meant by the phrase '' Born again," said ; '' How 
can a man be born when he is old ? Can he enter 
the second time into his mother's womb and be 
born ?" Here the natural birth was introduced ; and 
this gave rise to the following explanation ; '' Jesus 
answered, Verily, verily I say unto thee, except a 
man be born of water and of the Spirit, he cannot 
enter into the kingdom of God. That which is born 
of the flesh is flesh ; and that which is born of the 
spirit is Spirit. Marvel not that I said unto thee, 
ye must be born again. The wind bloweth where it 
listeth, and thou hearest the sound thereof, but 
canst not tell whence it cometh, and whither it goeth ; 
so is every one that is born of the Spirit'' 

The instant that the humble, repenting sinner be- 
lieves on Jesus with all his heart, his soul is washed, 
by the Spirit of God in that fountain which was 
opened for sin and uncleanness, and made whiter 
than snow. (Ps. li. 7.) Therefore this purification 
of the soul is termed, by the inspired writers, the 
washing of regeneration, and renewing of the Holy 
Spirit — Born again — Born of water — (the water that 
flowed from the side of Jesus when pierced by the 
Eoman soldier — the fountain of living waters) — and 
of the Spirit, and born of God. 

11* 



126 THE VOICE OF TRUTH, 

This great, spiritual change from impurity to holi- 
ness — from utter darkness to light — from death un- 
to life — is by faith in the Lord Jesus Christ. 

'' He came unto his own, and his own received him 
not. But as many as received him, to them gave 
he power to become the sons of God, even to them 
that believe on his name : which were born, not of 
blood, nor of the flesh, nor of the will of man, but of 
God." John i. 11, 12, 13. 

Now, it is very plain that those refered to in this 
text were not born of water, the water of baptism, 
because baptism depends on the will of man, for no 
one can be baptized except some man wills to per- 
form the act, and the inspired writer declares that 
the new birth does not depend on the will of man, — ^ 
it is the work of God. 

But Mr. Brents contends that the phrase ^^ born 
of God " should be translated begotten of God in 
every instance. (See his work, p. 191.) Well, let 
us read the Scriptures with this translation. ^^ For 
God is love, and every one that Idveth is begotten 
of God, and knoweth God.'' 

Now, is it possible that one does, or can know his 

father as soon as he is begotten and before he is born ? 

■ This would be something new and very strange. 

Again, ''God is love, and he that dwelleth in love 

dwelleth in God, and God in him.'* 1 John iv. 16. 

Here we are taught by John that those who love 
God dwell in God and God in them. Then accord- 
ing to Mr. B's theory sinners dwell in God, for it is 
evident that no one can be a child of God, without 
the new birth. 



WHAT WE MUST DO TO BE SAVED. 127 

Once more,—" We know that whosoever is begot- 
ten of God sinneth not ; but he that is begotten of 
God keepeth himself and that wicked one toucheth 
him not/' 1 John v. 18. It is a strange idea that a 
man can keep himself before he is born — become 
his own keeper as soon as he is begotten. 

Thus we see that the CampbeUite construction of 
the above Scriptures will not stand the test, and if 
relied on will lead to confession and to ruin. 

According to the teaching of the Scriptures, the 
very moment that a man is begotten of God he is 
born again. CampbeUite teachers seem to be igno- 
rant of this fact. Indeed, according to their wri- 
tings, they know nothing — experimentally — about 
the new birth and the evidences of it. This is evi- 
dent from the following quotations from the same 
author : *' The first thing necessary to a birth is 
parentage. There must be a father and a mother or 
there can be nothing born.'' (P. 190.) He then in- 
forms us that God is our Father and that the church 
is our mother. 

Now, the question is, who was the mother of the 
Apostles, since there was no church established, 
according to the CampbeUite theory, until the day 
of Pentecost ? They must have been a peculiar race 
of people, going about talking, fishing, and preach- 
ing before they were begotten or born. 

Again, — ''When a man believes the gospel, and 
with meekness receives it into a good and honest 
heart, he is then begotten of God and is prepared 
to be born. The vital principle is then imparted in 
the heart; but he is no more born again at that 



1^8^ THE VOICE OF TRUTH. 

time than he was physically born the moment he 
was conceived/' (P. 192. ) 

These words plainly contradict the words of Paul 
to the church at Galatia : '' For ye are all the chil- 
dren of God hj faith in Christ Jesus." — Gal. iii. 26. 

Once more, — '^When he is spiritually begotten, 
he may avail himself of the means of God's appoint- 
ment for a birth, and be born into the kingdom, or 
he may refuse them as he may elect." (P. 193.) 

This is a very strange sentence, and contains very 
strange doctrine. We must confess that it is 
entirely new to us. It would be something new 
under the sun, for a man as soon as begotten, to 
commence making arrangements to be born ; and it 
would be remarkably strange, that after the arrange- 
ments were all made for his birth, he would then 
refuse to be born, — that he would conclude to 
remain in the womb. 

• But Campbellism, in direct opposition to the teach- 
ings of the word of God, contends that without bap- 
tism there can be no new birth, consequently no 
change of state, or remission of sins : and in proof of 
such a theory the following illustration is given : 

"A gentleman visits and seeks the hand of a lady 
under unfavorable circumstances, and is rejected. 
There may be a single cause or many causes co-ope- 
rating to produce this rejection. She may be unfa- 
vorably impressed with his character, or she • may 
worship at the shrine of another, whose heart she 
hopes to win, or both causes may co-operate in pro- 
ducing his rejection. Circumstances change, how- 
ever, and she finds her first suitor an unworthy man, 



WHAT WE MUST DO TO BE SAVED. 129 

and she becomes disgusted with him; meanwhile she 
learns more of the character of the man she rejected, 
and finds him chaste in his conversation, courteous, 
polite, and accomplished in manners — that a social, 
warm and undissembling heart controls him— that 
he has a mind well stored with valuable information 
—that he has descended from a good family, and 
above all, that he is possessed of inexhaustible wealth. 
A knowledge of these facts changes her heart, and 
she now admires and loves the man she once reject- 
ed. She receives him gladly, and is willing to be- 
come the sharer of his prosperity or adversity through 
life, but she is not yet his wife. Though her heart 
is changed her state is not. She was in the single 
or unmarried state at first, and is so yet. The 
parents may consent, the license be secured, the 
proper officer be present for the solemnization of the 
nuptials, the supper prepared and the wedding fur- 
nished with guests, and still she is not married, and 
were the process here arrested, she would not be en- 
titled to the privileges of his house, to wear his name, 
or to inherit his estate. When she is married and 
her state legally changed, then, and not till then, is 
she entitled to all these privileges growing out of 
the new relation.'' Gospel Plan of Salvation, pp. 
196, 197. 

This is a beautiful story, and well calculated to 
deceive, especially those who have not examined 
the Scriptures for themselves touching this particular 
point. 

We are taught in the above extract that a man 
and woman, no difference how much they may love 



130 THE VOICE OF TRUTH. 

each other, are not married until the public ceremony 
is pronounced. Is this true ? The destiny of this 
beautiful illustration is suspended on a true answer 
to this question. 

It should be remembered that matrimony is a 
divine institution, and all the laws by which it is 
governed are also divine. In order, therefore, to 
gain correct information in reference to it, we must 
turn to the word of God, and not to the laws of the 
land, for all the authority the laws of the land have 
touching matrimony is simply to recognize what the 
divine law does. 

By reference to the sacred Scriptures we learn that, 
when a m5tn and woman are espoused to each other, 
they are then man and wife. After Jacob had 
served seven years for Rachel, he said to Laban, her 
father, ^' Give me my wife." — Gen. xxix. 21. This 
was before any public recognition of their marriage. 
Mary, the mother of Jesus, was espoused to Joseph, 
and before they came together (Matt. i. 18,) he is re- 
presented by the divine historian, as being Mary's 
husband, and she is mentioned as being his wife. 
'^ Joseph, her husband, being a just man, and not 
willing to make her a public example, was minded 
to put her away privily. But while he thought on 
these things, behold the angel of the Lord appeared 
unto him in a dream, saying, Joseph, thou son of 
David, fear not to take unto thee Mary, thy wife." 
Matt. i. 19-20. 

When two kindred spirits are joined together in 
mutual love and have pledged perpetual fidelity to 
each other, they are, according to the Scriptures, 



WHAT WE MUST DO TO BE SAVED. 131 

husband and wife, and are bound, by the divine law, 
to live in good faith toward each other. The cere- 
mony of marriage does not constitute the marriage, 
but, is simply a public declaration of the previous 
contract formed and entered into between the par- 
ties. They are publicly united because they did love 
each other. If the public ceremony were perform- 
ed before the parties are united in heart by mutual 
love the marriage would be unlawful in the sight 
of God. 

When a man and a woman mutually agree to form 
a matrimonial alliance, they then become, according 
to the law of God, and the law of the land, joint heirs 
with each other, and neither of them has any moral 
or legal right to dispose of any property that was in 
their possession when they entered into the marriage 
contract. If the man should fail to comply with his 
promise, the woman can gain, by law, a portion of 
his estate. 

The repenting sinner is united to Christ by faith 
and love (Eom. v. 1) and is complete in him. (Col. ii. 10.) 
Now, because he is dead to sin, loves God, and is 
complete in Christ, he makes a public declaration of 
this fact by being buried with Christ in baptism. 

Thus we have shown the above illustration is not 
sustained by the word of God, and, therefore, is 
false. 

Wherever true repentance and faith exist, there 
also exists the remission of sins ; and wherever they 
do not exist there is no remission of sins, but con- 
demnation. They are the conditions of pardon. 
" But where is there, in the whole New Testamenty 



132 THE VOICE OF TRUTH. 

a single passage that predicates remission of sins of 
baptism alone ? Where is the text that affirms that 
he that is baptized shall be saved ? 

There is no such simple affirmation. But the 
Scriptures plainly teach that those who believe on 
Jesus shall receive the remission of sins. (Acts x 
43.) 

Christ said, '' Thy faith hath saved thee." Luke 
vii. 60. If there can be no remission without bap- 
tism, why do the Scriptures never speak of it as 
they do of repentance and faith ? Why do they 
never affirm that we receive the remission of sins by 
baptism alone, apart from every other act, process, 
or exercise ? 

While the Scriptures teach that, without repent- 
ance, the sinner must perish, and without faith he 
must be damned, where, in what gospel or epistle, 
in what historic or prophetic book of the New Tes- 
tament, in what chapter, in what verse? Where, we 
ask, does the word of God declare that he that is 
not baptized shall be damned ? No such declara- 
tion is found recorded by the pen of inspiration in 
any part of God's holy word. The most intense 
Catholic, the most ardent supporter of the error of 
baptismal regeneration, ^yill not attempt to open the 
book under pretence of finding one. Such an asser- 
tion as this maybe met with in the so-called Christian 
sijstems J hut not in the Christian Bible. The dogma 
that sins are not remitted, and, consequently, heav- 
en not reached without baptism, is nowhere stated 
in the word of God. It can at most claim to be 
an inference. Baptism as related to the remission 



WHAT. WE MUST DO TO BE SAVED. 133 

of sins, when weighed in the balances with repent- 
ance and faith as related thereto, is found wanting. 
-It does not square with the method which we have 
seen -to hold good with respect to these. We have 
neither a simple affirmative, that he that is baptized 
shall be saved ; nor a single negative, that he that 
■is not baptized shall be lost. 

Before dismissing this subject we will notice one 
or two more passages of Scripture which are rehed 
upon to sustain the dogma, no baptism no remission 
of sins. We turn to the commission, as recorded by 
Mark, which reads thus : '' Go ye into all the world, 
and preach the gospel to every creature. He that 
believeth and is baptized shall be saved ; but he that 
believeth not shall be damned." Mark xvi. 15, 16. 

This text declares that he that believeth and is 
baptized shall be saved. But it does not affirm that 
^hose who are not baptized shall be lost. Salvation 
turns on faith in Christ, and not on baptism, but 
damnation on unbelief, ^^ But when the advocates 
of baptismal salvation make their inference from 
this text, that he that is not baptized shall not be 
saved, they illogically put into the passage what does 
- not belong to it. Into the first proposition of this 
verse, we cannot place two negatives and make it 
equivalent to an affirmative, that is equivalent to 
itsell. These errorists reason after this fashion : 
If he that believeth and is baptized shall be saved,- 
why then, of course he that does not believe and is 
no^ baptized will- not be saved. But this is an il-* 
logical jumble If in Scripture we had only the" 
simple affirmative that he that believeth shall be^ 
12 



134 THE VOICE OF TRUTH. 

saved, we could not logically infer from this that he 
who does not believe shall not be saved. The two 
negatives, far from being equivalent to an affirma- 
tive, change the meaning of the proposition, entirely 
alter its sense by making it state more than it does. 
To bring this fallacy to light, take one or two simple 
illustrations : Agriculture is a healthful and delight- 
ful occupation. Let us now subject it to the pro- 
posed change : Employment not agricultural, is not 
a healthful and delightful occupation. But, inas- 
much as there are other employments both healthful 
and delightful, this proposition with its two nega- 
tives* states much more than the original proposition. 
Though we may say : he that tells lies is despised, 
we cannot from this infer that he that does not tell 
lies is not despised; for the obvious reason that 
there are many other actions which render men 
despicable. These illustrations suffice to show that, 
when a statement is affirmatively made, we are be- 
trayed into error by supposing that we preserve the 
meaning of the statement, after incorporating it into 
two negatives : the inference thus deduced is a 
fallacious one. It thus becomes clear that those 
who argue that, if he that believeth and is baptized 
shall be saved, why, consequently, he that does not 
believe and is not baptized shall not be saved ; those 
who thus argue reason fallaciously : they deceive 
others by perhaps deceiving themselves. 

Indeed this very passage of which we are now 
speaking, far from stating or implying that there is 
no salvation without baptism, is a remarkably clear 
illustration of our principle respecting the two-fold 



WHAT. WE MUST DO TO BE SAVED. 135 

form of statement which prevails in God's holy- 
word; for we have here too the believe and the be- 
lieve not ; and, certainly, if ever there could have 
been a literary fitness for teaching the dogma that 
baptism is essential to salvation, this passage fur- 
nishes the occasion. The first member of the verse 
with its three verbs — believe, baptize, be saved, 
would seem indeed, from a mere literary point of 
view, to force three also into the second member, in 
order to make the two elegantly equal. But no, 
truth could not bend the knee to literary elegance, 
could not offer upon its altar even one solitary ver- 
bal sacrifice. All that the last proposition states is, 
''he that believeth not shall be damned.'' He that 
is not baptized shall be damned, has no place in this 
passage, no place in the book of God. 

''He that believeth not shall be damned,' ' this is 
God's truth ; this terrible utterance, we believe and 
preach. But we do not go beyond what is written 
and fallaciously m/6r that he that is not baptized 
shall be damned. When the Holy Spirit gives the . 
negative, we accept it, because then it is his inspired 
statement ; but when popes or cardinals, doctors or 
elders, would convert the utterances of the Holy 
Spirit into different utterances by their verbal con- 
tortions, we arraign them at the bar of Scripture and 
logic, and charge them with perverting divine truth 
in order to support their own unscriptural dogmas. 
The only negative found in this passage is, that "he 
that believeth not shall be damned." And no where 
in all God's revelation to man is the declaration 
tittered that "/t6 that is not baptized shall be 
davnnedr 



136 : THE VOICE OF TRUTH. 

■•, The Scriptures abundantly teach that by repent- 
ance toward God and faith in the Lord Jesus Christ 
we become children of God, and none but such are 
prepared to be buried with Christ in baptism. • The 
whole tenor of Scripture, as has been shown, sus- 
tains this sentiment. 



EVIDENCES OF THE NEW BIRTH. 137 



CHAPTER VII. 

EVIDENCES OF THE NEW BIETH. 

The evidences of the remission of sins are plainly- 
indicated in the Word of God. They are of two 
kinds, internal and external j or those known to us 
by our consciousness , and those known to others by 
our words and actions. 

The scriptural and internal evidences of the new 
birth, or of being in Christ, are as follows : 

1. Peace and joy. We learn from the Scriptures 
that the sinner has no peace with Cod. ^^ There is 
no peace, saith my God, to the wicked/' Is. Ivii. 
21. It is impossible for a condemned sinner, with 
his mind filled with confusion and darkness, to enjoy 
peace with God. But when he repents and believes 
on the Lord Jesus Christ, he is made free from his 
sins, and then his heart is filled with peace and joy 
in the Holy Spirit. " Therefore being justified by 
faith we have peace with God through our Lord 
Jesus Christ. By whom also we have access by 
faith into this grace wherein we stand and rejoice in 
hope of the glory of God.'' Eom. v. 1, 2. 

Peter says : '^ Whom having not seen ye love ; in 
whom, though now ye see him not, yet believing ye 
rejoice with joy unspeakable and full of glory. Ee- 
ceiving the end of your faith even the salvation of 
your souls." 1 Pet. i. 8, 9. 

12* 



•138 ;:/;.! THE VOICE OF TRUTH. 

2. Love to God is a scriptural and also an inter- 
nal evidence of being in Christ. '^ God is love/' and 
we cannot have spiritual life without love to God. 
The natural man is destitute of this principle, and 
therefore, is represented by the inspired writers as 
being dead in trespasses and sins, and by nature is 
a child of wrath. But when he passes from death 
unto life, the love of God is shed abroad in his heart, 
and \iQ feels and knows that his Kedeemer liveth — 
that he is a child of God. 

• But an objector says that love is no evidence of 
pardon, or of our acceptance with God. Mr. Frank- 
lin (Campbellite,) in his book of sermons termed the 
'^^ Gospel Preacher, " says: '^What then is meant by 
a distinct divine change in the heart ? Such a change 
as destroys the love of sin and establishes the. love 
of God in the heart of the sinner. This is what is 
.meant, in this discourse, by a change of heart — such 
a change as destroys the love of sin in the heart, and 
plants the love of God in its place. This would be 
received as a divine change in any church in the 
. land. The affections are changed from the love of 
the world to the love of God. As the popular style 
of expressing it is, his feelings are changed.. One 
grand mistake, very current at the present time, is 
to regard this change in the heart, and as they say 
in the feelings, as an evidence of pardon. It is no 
evidence of pardon or acceptance with God," p. 145. 

Is it true, that, when the love of sin is destroyed, 
and the love of God is implanted in the heart, this 
4s no evidence of pardon or acceptance with God? 
.What saith the Scriptures touching this subject? 



EVIDENCES OF THE NEW BIRTH. 13.9 

■': When the repenting sinner is justified by faith in 
Christ, he not only has peace and joy, but the love of 
God is shed abroad in his heart by the Holy Spirit. 
(Ro. V. 5.) This is an internal evidence of the re- 
mission of sins. No one can possess the love of God 
in his heart without feeling and knowing it, for the 
Scripture saith, '' If any man love God the same is 
known of him." 1 Cor/ viii. 3. And we are assured 
that those who have this internal evidence are born 
of God ; for John says : '' Beloved let us love on^ 
another ; for love is of God ; and every one that loveth 
is born of God and knoweth God. He that loveth 
not knoweth not God; for God is love.'' 1 John iv. 
7. The same writer says, '* God is love, and he that 
dwelleth in love dwelleth in God, and God in him." 
1 John iv. 16. These Scriptures teach plainly and 
emphatically that love to God is an evidence of the 
remission of sins, and of our acceptance with Him.;-. 

Mr. Franklin rejects the idea of an internal evi- 
dence of sins forgiven ; for he says : ^' Pardon is not 
a change in us, but an act of the pardoning power 
in heaven for us. We do not feel pardon in us, as 
it is not in us, but done in heaven for us." 

He gives the following case as an illustration of 
his position. A man during the late war, was con- 
demned to be shot. His friends made efforts to get 
him pardoned, but failed. His wife went to Wash- 
ington city and fell down before the President, a^d 
plead with him to reprieve her husband. Her 
request was granted, but the poor condemned man 
knew nothing about it until after it was telegraphed 
to a. friend near the prison, and that friend went 
and informed him that he was pardoned. 



140 . THE VOICE OF TRUTH. 

It is evident that this is not a true illustration of 
the pardon of sins, and is calculated to deceive the 
unsuspecting reader, and lead him to reject the truth 
touching pardon. Moreover, it plainly and posir 
tively contradicts the words of inspiration which 
have already been quoted. 

The President is a mere man, and can be in one 
place only at the same time. But God is omnipre- 
sent — present in all places at the same time. He is 
present with every one who seeks Him and pleads 
with him for pardon, ready to impart salvation. 
There is no waiting for messengers to go to some 
distant part of the world to obtain, from the Al- 
mighty, pardons for the condemned ; but the very 
moment the humble petitioner — the repenting sin- 
ner — exercises faith in Jesus, he is made whole, his 
sins are forgiven, he is pardoned. It is, as already 
shown, an internal work. His heart is purified by 
faith, and \ie feels and knows that he has passed from 
death unto life. 

It is plainly taught in the Scriptures that all who 
are saved by grace through faith do not experience 
the same degree of love. It is in proportion to the 
amount and magnitude of sins forgiven. Those who 
have much forgiven will love much, and those who 
have little forgiven will love little. Jesus said -. 
^^ Wherefore I say unto thee, her sins, which are 
many, are forgiven ; for she loved much ; but to 
whom little is forgiven the same loveth little." 
Luke vii. 47. 

'^ Some experience only rest of soul at first. 
Arising from deliverance from conscious guilt and 



EVIDENCES OF THE NEW BIETH. 141 

condemnation." This is what the Saviour promises 
to those who trust in Him; for He says, '' Come unto 
me, all ye that labor and are heavy-laden, and I will 
give you rest," Mat. xi. 28. 

If the internal evidence of being in Christ — love 
to God— is wanting all the externals will be worth- 
less, as far as we are concerned. Paul says : 
'' Though I speak with the tongues of men and of 
angels, and have not charity, (love) I am become as 
sounding brass, or a tinkling cymbal. And though 
I have the gift of prophecy, and understand all 
mysteries, and all knowledge; and though I have 
all faith so that I could remove mountains, and have 
not charity, I am nothing. And though I bestow 
all my goods to feed the poor, and though I give my 
body to be burned, and have not charity, it profiteth 
me nothing." 1 Cor. xiii. 1, 2, 3. 

There is nothing that can supply the place of love 
to God, which constrains those who possess it to 
walk in humble obedience to His will. .^ 

4. Love to the children of God, is another internal 
and Scriptural evidence of the remission of sins. 
Love to God produces brotherly love. If the heart 
is destitute of love to God there can be no brotherly 
love, in the Scriptural acceptation of that term. 
John says: ''We know that we have passed from 
death unto life, because we love the brethren. Hq 
that loveth not his brother abide th in death." 1 
John iii. 14. If we say that we love God, and at 
the same time have no love for the children of God, 
our profession is vain, and we are still in our sins, 
'' If a man say, I love God, and hateth his brother^ 



142 THE VOICE OF TEUTH. 

he is a liar; for he that loveth not his brother whom 
he hath seen, how can he love God whom he hath 
not seen? And this commandment have we from 
him, that he who loveth God love his brother 
also." 1 John iv. 20, 21. 

Brotherly love must be of such a nature and of 
such intensity as to lead, not only to feel a tender re- 
gard for the people of God, but to assist them in 
times of need, to defend their character, and if need 
be lay down our lives for them. ^^ Hereby perceive 
we the love of God ; because he laid down his life 
for us ; and we ought to lay down our lives for the 
brethren. But whoso hath this world's goods, and 
seeth his brother have need, and shuteth up his bow- 
els of compassion from him, how dwelleth the love 
of God in him ?" 1 John, iii. 16, 17. How few, 
according to this divine rule, exhibit to the world 
that they are truly the children of God. 

5. The indwelling of the Holy Spirit is also an 
evidence of the remission of sins and our acceptance 
with God. Paul to the Eomans says : '^ The Spirit 
itself beareth witness with our spirit that we are 
the children of God." Eom. viii. 16. ''And be- 
cause ye are sons, God hath sent forth the Spirit of 
his Son into your hearts, crying, Abba, Father." 
Gal. iv. 6. Again, ''He that believeth on the Son 
of God hath the witness in himself." 1 John, v. 
10. Once more — "But ye are not in the flesh, but 
in the Spirit, if so be that the Spirit of God dwell 
in you. Now if any man have not the Spirit of 
Christ, he is none of his. And if Christ be in you, 
the body is dead because of sin; but the Spirit 
is life because of righteousness." Eora. viii. 9, 10. 



EVIDENCES OF THE NEW BIETH. 143 

These Scriptures establish the fact that the Spirit 
of God dwells in the heart of the redeemed and as- 
sures them that they are the children of God. 

But we have still stronger proof, if possible, of 
this great and glorious truth. The inspired writer 
says: ''But the fruit of the Spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, meekness, 
temperance; against such there is no law." Gal. v, 
22, 23. 

In this Scripture we have an allusion to the in- 
ternal and external evidences of our acceptance with 
God, for whilst our hearts are filled with love, joy, 
and peace, the world is convinced by our words and 
acts that we are the children of God, and that His 
Spirit dwells in our hearts. ''Ye shall know them,'' 
said Christ, ''by their fruits." Mat. vii. 16. Jesus 
introduced, in His conversation with Nicodemus, a 
beautiful illustration of the internal and external 
evidences of being born again, when He said: "The 
wind bloweth where it listeth, and thou hearest the 
sound thereof, but canst not tell whence it cometh, 
and whither it goeth ; so is every one that is born 
of the Spirit." John iii. 8. We cannot see the 
wind, but we feel it, and breathe it. It is within 
us, and round about us. We not only breathe and 
feel the wind, but see the effects of it on objects 
around us. The gentle waving of the trees, the 
quivering leaf, and the rapid moving of the clouds 
are visible evidences of the existence of wind. So- 
every one who is born of the Spirit has the 
internal evidence of this spiritual change, and 
his words and acts, prove to others that the Spirit 
dwells in his heart. 



fl44 THE VOICE OF TRUTH. 

6, A desire for the salvation of sinners is also 
.another evidence of the remission of sins. As soon 
as the anxious sinner is made free from his sins, and 
feels that the Lord is precious to his soul, he then 
begins to desire and pray for the salvation of others- 
His desires and prayers, at first, extend to hi^ 
kindred and friends, and then include the whole 
world. When Andrew commenced following Jesus 
he not only desired the salvation of his kindred, but 
searched for them; ^ ■ And he first findeth his own 
brother Simon, and saith unto him, ^^ We have found 
the Messias, which is, being interpreted, the Christ. 
And he brought him to Jesus.^' John i. 41, 42. 
When Christ found Phillip, and said to him, '^Follow 
me," he immediately searched out Nathanael, and/ 
with a joyful heart, he invited him to come to Jesus. 
(John i. 45, 46.) Paul said, ^^ Brethren, my heart's 
desire and prayer to God for Israel is, that they 
might be saved/' Eo. x. 1. This is the Spirit of 
Christ, and we learn that if we have not the Spirit 
of Christ we are none of His. (Rom. viii. 9.) 

7. These internal evidences that we are in Christ 
produce obedience to the will of God, and thus we 

. manifest to the world that we are the children of 
Q.od. We obey God because we love Him. Jesus 
said : ''If a man love me he will keep my words." 
John xiv. 23. In love there is a peculiar constrain-- 
ing influence. If the love of God is in the heart of 
iiaan, he will keep the commandments of God., in : 
whatever circumstances he may be placed, without 
stopping to confer with flesh and blood. God directs 
and he yields willing obedience to Him. ''And . 



EVIDENCES OF THE NEW BIRTH. 145 

hereby we do know that we know him, if we keep 
his commandments. He that saith, I know him, 
and keepeth not his commandments, is a har, and 
the truth is not in him. But whoso keepeth his 
word, in him verily is the love of God perfected : 
hereby know we that we are in him." 1 John ii. 
3, 4, 5. 

We may profess to love God, but if we do not 
keep His words, we show to the world that we have 
not the mind of Christ. To obey only one command- 
ment is not sufficient proof that we love Him. 

In order to an acceptable obedience the will of 
God must be obeyed precisely as He has directed, 
without any deviation in reference to the thing to be 
done, or to the order in which we are required to 
perform it. God will not accept any kind of a 
substitute in the place of that which He has com- 
manded. The very thing that He commands us 
must be done, or there will be no obedience. It Ts 
a sin to omit any part of the will of God or to 
go beyond it. 

The Lord directed Moses to speak to the rock 
and water should flow out of it, (Num. xx. 7, 8,) but 
instead of speaking to it as God had plainly told 
him, he smote it twice with the rod. For this 
disobedience and want of faith in God— -did not take 
God at his word— he was not permitted to enter the 
promised land. We have no right to place that 
which is first last, nor the last first. 



13 



146 THE VOICE OF TEUTH. 



CHAPTEE VIII. 

CHRISTIAN CONFIDENCE AND SECURITY. 

We become children of God, not by works, but 
by faith in Christ Jesus; and we are assured, by 
the inspired writers, that our salvation, which is 
the work of God, is permanent and eternal. The 
children of God will all be saved. When their 
pilgrimage shall have ended on earth, they will be 
received into mansions prepared for them in heaven. 
Jesus said : ^' I am the door, by me if any man en- 
ter in, he shall be saved, and shall go in and out and 
find pasture." John x. 9. We are ^^kept by the 
power of God through faith unto salvation, ready to 
be revealed in the last time." (1 Pet. i. 6.) We 
are redeemed from the curse of the law by Christ, 
(Gal. iii. 13,) and no one redeemed by Him can 
be taken again into captivity, for his redemption 
is eternal. (Heb. ix. 12.) 

But this doctrine is denied and condemned by 
many who profess to believe the word of God, and 
receive it as the truth. They teach that a Chris- 
tian may fall away, and finally be lost in hell, — that 
he may be a child of God to-day, and to-morrow a 
child of the devil. A certain writer and advocate 
of this doctrine says, '^ I believe a saint may fall 
away ; that one who is holy or righteous in the 
judgment of God Himself, may, nevertheless, so fall 



CHRISTIAN CONFIDENCE AND SECUKITY. 147 

from God as to perish everlastingly." Again, ^^He 
who is a child of God to-day, may be a child of the 
devil to-morrow. For, God is the father of tliem 
that believe, so long as they believe, but, the devil 
is the father of them that believe not, whether they 
did once believe or no." (Doctrinal Tracts, pps. 211 
and 231.) 

The doctrine contained in these extracts is in 
direct opposition to the word of God. The Saviour 
says that those who enter in by Him shall be saved. 
Again, ''He that eateth of this bread shall live for- 
every John vi. 58. These words of inspiration, 
without reference to any other Scripture, prove 
conclusively, that the doctrine of apostacy is false, 
and is nothing more nor less than a tradition of 
man. 

It is true that many who profess to be Christians 
depart from their profession and cease to walk with 
the people of God. Now, why do they abandon 
their profession, engage in wickedness, and become 
worse than before they made a profession of relicrion? 
The answer to this inquiry is given by the pen of 
inspiration. '' They went out from us but they were 
not of us ; for if they had been of us they would no 
doubt have continued with us ; but they went out 
that they might be made manifest that they were 
not all of us." John ii. 19. They departed because 
they were not the true servants of God. 

The Saviour explains, by the parable of the sower, 
the reason why many who profess religion do not 
hold out faithful to the end. He says, ''Behold, a 
sower went forth to sow ; and when he sowed, some 



148 THE VOICE OF TRUTH. 

seeds fell by the way-side, and the fowls came and 
devoured them up. Some fell upon stony places, 
where they had not much earth ; and forthwith they 
sprung up, because they had no deepness of earth ; 
and when the sun was up, they were scorched ; and 
because they had no root, they withered away." 
Matt. xiii. 3, 6. The Saviour explains this to His 
disciples. ^^ But he that received the seed into 
stony places, the same is he that heareth the word, 
and anon with joy receiveth it; yet hath he not root 
in himself, but dureth for a while ; for when tribu- 
lation or persecution ariseth because of the word, 
by and by he is offended." 

The seed which fell in stony places and sprung 
up, withered away, because they had no root. The 
root is that which sustains the plant, and when this 
is wanting, it cannot endure the burning rays of the 
sun, but fades away. There are many who profess- 
religion, and flourish whilst heavenly dews fall on 
Zion, but when these cease, and trying times come, 
they become offended and walk no more with the 
people of God. They withered away, because they 
had no root within themselves. The grace of Grod, 
which gives and sustains spiritual life, was wanting* 
They had the profession without grace. This is 
fully explained by the parable of the ten virgins. 
'^ Then shall the kingdom of heaven be likened unto 
ten virgins, which took their lamps, and went forth 
to meet the bridegroom. And five of them were 
wise, and five were foolish. They that were foolish 
took their lamps and took no oil with them. But 
the wise took oil in their vessels with their lamps." 



CHRISTIAN CONFIDENCE AND SECURITY. 149 

It will be noticed that five of these virgins were 
foolish. They were foolish from the beginning. 
They had left their vessels, and consequently had 
no oil with them. There is not the slightest inti- 
mation that they ever did have a single drop of oil. 
They were called virgins, had lamps, and associated 
with virgins, but were destitute of oil, consequently 
they did not consume, or lose any, for they never 
had any to lose. 

Peter, speaking of false professors, says, '^ It is hap- 
pened unto them according to the true proverb, The 
dog is turned to his own vomit again, and the sow that 
was washed to her wallowing in the mire.'' 2 Pet. ii. 22. 
The dog will act like a dog as long as it possesses 
the nature and disposition of a dog. So will the 
swine. The swine may be washed and made clean, 
and it will still walk like a swine, root like a swine, 
and seek the mud and wallow in it like a swine. 
But make it a sheep, change its nature, and give it 
the nature and disposition of a sheep, and it will 
never seek the mud and wallow in it again. 

If the old Adam in man is not destroyed — if his 
heart is not renewed and purified from sin — he will 
go into his old practices again. But if he is a true 
child of God he will walk no more in these evil 
ways. 

2. In the second place, those who- are truly re- 
generated will persevere in the divine life. 

The love of God in the heart moves the child of 
God to obedience. It has a constraining influence 
over him. Paul said, '^ For the love of Christ con- 
straineth us." Tribulations or persecutions may 

13* 



150 THE VOICE OF TKUTH. 

arise, and lie may be led to prison and to the stake, 
and yet lie will not deny the Saviour. The world 
with all its riches, honors and glories cannot influ- 
ence the child of God to cease his devotion to the 
Saviour ; for Jesus said, '^ If a man love me he will 
keep my words." John xiv. 23. 

Again, '^If ye keep my commandments, ye shall 
abide in my love." John xv. 10. 

But those who profess to love Grod and do not 
keep His words show by their acts that their pro- 
fession is false. '^He that loveth me not keepeth 
not my sayings. '* 

3. Those who are born again have eternal life and 
shall never come into condemnation. ^' He that 
believeth on the Son hath everlasting life." John iii. 
36. ^' He that eateth of this bread shall live for- 
ever." That which is eternal never can come to an 
end, but will abide forever. '^ He that heareth my 
word, and believeth on him that sent me, hath ever- 
lasting life, and shall not come into condemnation ; 
but is passed from death unto life." John v. 24. See 
also, 1st Peter ii. 6. Now, if those who believe shall 
not come into condemnation, how is it possible for 
them to perish in hell ? for it is evident that none 
can become children of the devil, and perish without 
coming into condemnation. 

Jesus speaking of His sheep, says, " My sheep hear 
my voice and I know them, and they follow me, and 
I give unto them eternal life, and they shall never 
perish, neither shall any man pluck them out of my 
hand ; my Father, which gave them me is greater 
than all ; and no man is able to pluck them out of 



CHRISTIAN CONFIDENCE AND SECUKITY. 151 

my Father's hand/' John x. 27-29. The certain 
and final salvation of all the children of God is 
plainly and positively taught in these scriptures. 
They will never die. 

4. The children of God are sealed by the Spirit of 
God, and have, also, the earnest of their inheritance. 

Sealing, confirms and makes sure. Earnest, is a 
part of the price paid in hand, and binds the bar- 
gain, and is an assurance that the whole amount 
will be paid or given. '^ Now he which establisheth 
us with you in Christ, and hath anointed us is God, 
who hath also sealed us, and given the earnest in 
our hearts.'' 2 Cor. i. 21. They are sealed in God 
and made sure and steadfast in Him. ^^ In whom ye 
also trusted, after that ye heard the word of truth, 
the gospel of your salvation: in whom, also after 
that ye believed, ye were sealed with that Holy 
Spirit of Promise, which is the earnest of our inheri- 
tance until the redemption of the purchased posses- 
sion, unto the praise of his glory." Eph. i. 13, 14. 

This sealing will remain sure and unbroken until 
the day of redemption. '^ Grieve not the Holy 
Spirit of God, whereby ye are sealed unto the day of 
redemption." Eph. iv. 30. The divine impression 
which is made on the soul will remain with all its 
original purity until the Lord shall come and receive 
those who have been sealed to Himself in glory. 

5. The sure foundation on which the children of 
God have built is another proof that they will finally 
triumph over the storms of this life and be saved in 
heaven. The Saviour speaking of this, says, ^'Who- 
soever heareth these sayings of mine, and doeth 



152 THE VOICE OF TEUTH. 

them, I will liken him unto a wise man, which built 
his house upon a rock ; and the rain descended, and 
the floods came, and the winds blew, and beat upon 
that house : and it fell not ; for it was founded upon 
a rock/' Matt. vii. 24. The child of God has built 
on Jesus Christ the sure foundation, and we are 
assured that all who build on Him shall not be con- 
founded, but shall stand firm amid all the storms of 
life. Not one who build on Christ will ever fall, 
because their foundation will remain firm and sure 
forever. But all who build on the sand, or on any- 
other foundation, except Christ, will not endure, but 
fall away, and great will be the fall. 

6. Whilst the Christian is secure on the rock of 
ages, and assured that he shall live forever, his 
little bark — the soul — is anchored in heaven, sure 
and steadfast. 

^^ That by two immutable things in which it was 
impossible for God to lie, we might have a strong 
consolation, who have fled for refuge to lay hold 
upon the hope set before us, which hope we have as 
an anchor of the soul, both sure and steadfast, and 
which entereth into that within the vail; whither 
the forerunner is for us entered, even Jesus, made a 
high-priest forever after the order of Melechisedec," 
Heb. vi. 18, 20. 

7. The promises of God prove that the righteous 
shall never perish nor come into condemnation. 
Job says, '' The righteous also shall hold on his 
way, and he that hath clean hands shall be stronger 
and stronger." Again '^ They that trust in the 
Lord shall be as mount Zion, which cannot be moved, 



CHRISTIAN CONFIDENCE AND SECUEITY. 153 

but abideth forever. As the mountains are round 
about Jerusalem so the Lord ic round about his 
people forever/' Ps. cxxv. 1, 2. '' I will never leave 
thee nor forsake thee/' Mount Zion cannot be 
moved, but abideth forever. So, the child of Grod 
cannot fall and perish, but will live forever ; for the 
Lord will never leave, nor forsake His people, but 
will keep them by his power unto the day of redemp- 
tion. 

8. The life of the Christian is hid with Christ in 
God, and therefore is secure. '^ For ye are dead and 
your life is hid with Christ in God. "VVhen Christ, 
who is our life, shall appear, then shall ye also 
appear with him in glory.'' Col. iii. 3, 4. If the life 
be hid with Christ in God, then it is secure, and out 
of the reach of danger. Satan cannot pluck it out 
of the hands of God, and cast it down to the pit of 
destruction ; for God is stronger than the strong man 
armed, and will keep and protect his children against 
the powers of darkness. The Christian's life is se- 
cure, and will continue as long as Christ shall live, 
for He is our life. '' It is a faithful saying, for if we 
be dead with him, we shall also live with him.'' 2 
Tim. ii. 11. When He shall appear, then all the 
children of God will appear with Him in glory. 

9. The true believer is free from the law. It has 
no more dominion over Him. ^' For ye are not under 
the law, but under grace." Eo. vi. 14. Therefore, 
being free from the law, he is married to Christ. 
" Wherefore, my brethren, ye also are become dead 
to the law by the body of Christ; that ye should be 
married to another, even to him who is raised from 



154 THE VOICE OF TRUTH. 

the dead, that we should bring forth fruit unto God/' 
Eo. vii. 4. '^ But if ye be led of the Spirit ye are not 
under the law." Gral. v. 18. We become one with 
Christ, who is our life, our protector, and defender. 
This sacred union is to remain so long as Christ 
liveth. While He lives we cannot fall back under 
the law. ^^ There is therefore now no condemnation 
to them which are in Christ Jesus, who walk not 
after the flesh, but after the Spirit." Eo. viii. 1. 
^^ Because I live ye shall live also." John xiv. 19. 

As the head and master of a family is engaged to 
protect and secure all under his care, so, Jesus 
Christ is engaged to protect His people. The inspired 
writer says, ''And the work of righteousness shall 
be peace ; and the effect of righteousness quietness 
and assurance forever. And my people shall dwell 
in a peaceable habitation, and in sure dwellings, and 
in quiet resting places." Is. xxxii. 17, 18. 

In addition to these divine assurances of the 
security of the children of God, angels minister unto 
them, and protect and deliver them from danger. 
David says ; '' The angel of the Lord encampeth 
round about them that fear him, and delivereth 
them." Ps. xxxiv. 7. Paul speaking of the angels of 
God says ; ''Are they not all ministering spirits, sent 
forth to minister for them who shall be heirs of sal- 
vation?" Heb. i. 14. 

Tlie inheritance of the children of God, which is 
reserved in heaven for them, is certain^ because 
they have received the adoption of sons. 

Civil adoption, when made according to the law of 
the land or nation cannot be made null and void. 



CHRISTIAN CONFIDENCE AND SECURITY. 155 

Adopted children cannot be disinherited. So, 
spiritual adoption is permanent. Those adopted in- 
to the family of God will receive the heavenly in- 
heritance. There is no law or power that can dis- 
possess them of it. For their inheritance is ^' Incor- 
ruptible, and nndefiled, and that fadeth not away, 
reserved in heaven for you.'' 1 Peter i. 4. Again, 
'^ The Son abideth in the houseforever.'' John viii. 35. 

Jesus Christ came into the world, suffered and 
died, was buried, on the third day rose from the 
grave, and is glorified in heaven. Now it is clearly 
taught in the Scriptures that all true believers, 
when their labors and sorrows shall cease on earth, 
will be received into mansions above, and be glori- 
fied with Christ in heaven. 

^^ The Spirit itself beareth witness with our spirit 
that we are the children of Grod ; and if children, 
then heirs; heirs of God and joint heirs with 
Christ ; if so be that we suffer with him, that we 
may ie also glorified together.'* Eom. viii. 16-17. 
Jesus has assured us that His servants shall be where 
He is. " And where I am, there shall mv servant 
be." John xii. 26. He is in heaven, therefore the 
children of God will be with Him in heaven. 

10. Believers in Christ are secure and will final- 
ly triumph and enjoy that rest which remains in 
heaven for the people of God. They are secure not 
because of their own strength, but because the arm 
on which they lean is Omnipotent, and will never 
fail them. ''The Lord loveth judgment, and /or- 
saketh not his saints ; they are preserved forever ; 
but the seed of the wicked shall he cut off. The 



156 THE VOICE OF TKUTH. 

righteous shall inherit the land, and dwell therein 
forever. The mouth of the righteous speaketh wis- 
dom, and his tongue talketh of judgment. The law 
of his God is in his heart ; none of his steps shall 
slide.'" Ps. xxxvii. 28-31. Paul, in his letter to 
the saints at Philippi, said : '' Being confident of 
this very thing, that he which hath begun a good 
work in you will perform it until the day of Jesus 
Christ." Phil. i. 6. 

Jesus taught that His people were secure, when 
He said to the disciples, ^' Upon this rock I will 
build my church and the gates of hell shall not pre- 
vail against it.'' 

There is no power that can separate the true 
believer from God. Paul says ; ^^ Who shall separate 
us from the love of Christ? Shall tribulation, or 
distress, or persecution, or famine, or nakedness, or 
peril, or sword ? As it is written, for thy sake we 
are killed all the day long ; we are accounted as 
sheep for the slaughter. Nay, in all these things we 
are more than conquerors through him that loved 
us. For I am persuaded that neither death, nor life, 
nor angels, nor principalities, nor powers, nor things 
present, nor things to come, nor height, nor depth, 
nor any other creature shall be able to separate us 
from the love of God, which is in Christ Jesus our 
Lord." Eo. viii. 35-39. 

The children of God will triumph over all opposi- 
tion, and at last be more than conquerors through 
Christ, who loved them and died for them. They 
may be tried by fiery trials, yet like gold, they will 
not be consumed, or destroyed, but exhibit more per- 



CHRISTIAN CONFIDENCE AND SECUBITY. 157 

fectly, the image of Christ. Indeed, there is no pro- 
cess by which a child of God may be changed so that 
he will not be His child. 

But it is contended by the advocates of apostacy 
that the believer can separate himself from the love 
of God, and become a child of the devil. 

In reply to this, I mention, in the first place, that 
if the believer is not a creaied being, then, he may 
separate himself from the love of God, but if he is a 
created being, he cannot effect the work of separa- 
tion, for the apostle plainly declares, in the above 
Scripture, that there is no creature (created being) 
can separate us from the love of God, which is in 
Christ Jesus our Lord. 

John bears testimony to the same great truth ; for 
he says, " Whosoever is born of God doth not commit 
sin ; for his seed remaineth in him ; and he cannot 
sin, because he is born of God. In this the children 
of God are manifest, and the children of the devil. 
Whosoever doeth not righteousness is not of God, 
neither he that loveth not his brother.'' 1 John iii. 
9, 10. Again, — ^^ Whosoever abideth in him sinneth 
not ; whosoever sinneth hath not seen him or known 
him.'' (ver. 6.) 

We learn from the sacred Scriptures, that if a man 
loves the Saviour he will keep His words (John xiv.) 
and if he keeps His commandments he shall abide 
in His love (John xv. 10.) 

It may be said that these Scriptures contradict 

other Scriptures touching this subject; for John 

himself says, '^If we say that we have no sin, we 

deceive ourselves, and the truth is not in us." 1 

14 



158 THE VOICE OF TRUTH. 

John i. 8. It is evident that the inspired writer had 
reference to the spiritual man when he said, ^^Who- 
soever is born of God doth not commit sin;'' and to 
the physical man — the flesh— when he said, ^' If 
we say we have no sin we deceive ourselves," &c. 

It is the spiritual part of man that is regenerated. 
'^ The law of the Lord is perfect, converting the 
soul." Again, — ^^ That which is born of the flesh 
is flesh; and that which is born of the Spirit is 
spirit." John iii.6. 

But the physical man — the flesh — ^remains the 
same, and will remain the same until death. It is 
an enemy to the soul. '^For the flesh lusteth 
against the Spirit, and the Spirit against the flesh ; 
and these are contrary, the one to the other; so 
that ye cannot do the things that ye would." Gal. v. 
17. Paul, in his letter to the Romans says : '^ Now 
if I do that I would not, it is no more I that do it, 
but sin that dwelleth in me. I find then a law, that, 
when I would do good evil is present with me. For 
I delight in the law of God after the inward man. 
But I see another law in my members, warring 
against the law of my mind, and bringing me into 
captivity to the law of sin which is in my members." 
Eom. vii. 20-23. Thus we see that there are two dis- 
tinct principles in a regenerated man, and the one is 
continually warring against the other. The flesh will 
not be renewed until the resurrection. Then it will be 
regenerated. '^ It is sown in corruption; it is raised 
in incorruption. * * * It is sown a natural body ; 
it is raised a spiritual body.'' The mortal will put 
on immortality. 



CHEISTIAN CONFIDENCE AND SECUEITY. 159 

11. The case of Judas is mentioned by the advo- 
cates, of the doctrine of falling from grace, as proof 
that a Christian may apostatize and finally be lost. 

It is true that Judas was numbered with the 
twelve, (Luke xxii. 3,) but this is not sufficient evi- 
dence that he was a servant of God. There are many 
who are numbered with the disciples of Christ, 
whilst at the same time, their works testify to the 
world that they are destitute of the true principles 
of Christianity. ^'They profess to know God, but 
in works deny him." 

This was truly the case with Judas. He was 
numbered with the twelve ; took part of the minis- 
try, and had the name of being an apostle, but at 
the same time, was destitute of true piety. He 
was a very wicked man. The truth of this state- 
ment may be seen by reference to his history as 
given by the pen of inspiration. The Saviour said 
to his disciples : ^' Have not I chosen you twelve, 
and one of you is a devil? He spake of Judas 
Iscariot, the son of Simon : for he it was that should 
betray him, being one of the twelve." John vi. 70, 
71. We learn from these words that Judas was 
very wicked, for this is the meaning of the term 
devil when applied to an individual. It is evident, 
therefore, that he was not a Christian. 

Furthermore, the Scriptures plainly declare that 
this is his true character, for it is recorded by the 
inspired writer that he was a thief. When Mary, 
the sister of Lazarus, anointed the feet of Jesus 
with the precious and costly ointment of spikenard, 
Judas said: ^^ Why was not this ointment sold for 



160 THE VOICE OF TEUTH. 

three hundred pence and given to the poor ? This 
he said, not that he cared for the poor, but because 
he was a thief and had the bag and bare what was 
put therein." John vii. o. Here we have double 
evidence that his heart was corrupt, and desti- 
tute of the love of God. In the first place, he had 
no sympathy for the poor — cared nothing for their 
sufi'erings, their woes and miseries. Such a spirit as 
this and the love of God does not, and indeed, can- 
not dwell together in the same heart. (1 John 3 : 17.) 

In the second place, he is charged with being a 
thief, and the charge is true^ for it was made by 
Him who knows the secrets of the heart and all the 
secret and public acts of men. Whether he took 
property or mbney that did not belong to him is not 
specified. We have the plain statement, he was a 
thief. He had such an intense love for money that 
he betrayed the Saviour for thirty pieces of silver. 
It is evident that his heart had never been washed 
and made pure in the sight of God — that he was 
still in the gall of bitterness and the bond of iniquity. 
The words of Jesus to Peter sustain this statement. 
When Peter refused to let the Saviour wash his feet. 
He said to him : '' He that is washed needeth not 
save to wash his feet, but is clean every whit : and 
ye are clean, but not all. For he knew who should 
betray him, therefore said he, ye are not all clean.'' 
John xiii. 10, 11. 

In addition to all this he is mentioned by the 
Saviour as being the son of perdition. He said in 
His prayer, ''Those that thou gavest me I have kept, 
and none of them is lost, but the son of perdition.'' 



CHRISTIAN CONFIDENCE AND SECURITY. 161 

Jno. xvii. 12. And when he died he went to his 
own place — (Acts i. 25.) Perdition was evidently his 
place. 

He was destitute of eternal life, and consequently 
could not be a Christian; for he was not only a party 
in the murder of the Lord Jesus Christ, but mur- 
dered himself; and the Scriptures emphatically 
declare ''That no murderer hath eternal life abiding 
in him." 1 John iii. 15. From the passages of 
Scripture which have been referred to we learn that 
Judas was an unclean devil, a thief, destitute of sym- 
pathy for the poor, and the son of perdition, a mur- 
derer, and consequently was not a child of God. 

Whilst Jesus was administering the Lord's Supper 
to His disciples, Judas (who was under the influence 
of the devil,) was out with the enemies of Jesus, 
making arrangements for His betrayal and death. 
None but a devil could have performed such a work 
as this — betray innocent blood. 

But the question may present itself to the mind of 
the reader, if Judas was so corrupt, so desperately 
wicked, why did Jesus choose him and make him 
one of the twelve ? The answer is at hand. That 
the Scriptures might be fulfilled. Whilst the disci- 
ples were waiting at Jerusalem to be endued with 
power from on high, Peter stood up in the midst of 
them and said : '' Men and brethren, this Scripture 
must needs have been fulfilled, which the Holy 
Ghost by the mouth of David spake before concern- 
ing Judas, which was guide to them that took 
Jesus. For he was numbered with us, and had ob- 
tained part of this ministry." Acts i. 16, 17. 

14* 



162 THE VOICE OF TRUTH. 

He lived the life of the ungodly, and died all 
stained with iniquity, and took up his abode in the 
regions of despair. It would have been good for 
him if he had never been born. (Mat. xxvi. 24.) 

We have given plain and positive proof from the 
word of God, that the children of God will be saved 
in heaven. For they have '^ An inheritance incor- 
ruptable, and undefiled, and that fadeth not away, 
reserved in heaven for you, who are kept by the 
power of God through faith unto salvation ready to 
be revealed in the last time.'' 1 Pet. i. 4, 6. This 
glorious truth inspires the people of God with earn- 
estness and courage in their labors of love, amid all 
the afflictions and sorrows of life, being assured, 
that, when their work on earth is done, they shall 
dwell with Jesus and the redeemed forever in heaven. 



THE KINGDOM OF CHRIST. 163 



CHAPTER IX. 

THE KINGDOM OF CHRIST — WHEN SET UP. 

The establishment of the kingdom of God in the 
world, its progress, and glorious triumphs over all 
other kingdoms, were foretold by the ancient pro- 
phets hundreds of years before the fulfilment of 
their predictions. Daniel said : ^^ In the days of 
these kings shall the God of heaven set up a king- 
dom, which shall never be destroyed; and the king- 
dom shall not be left to other people, but it shall 
break in pieces and consume all these kingdoms, and 
it shall stand forever." Daniel ii. 44. In his night 
visions he saw one like the Son of man, and, also, 
the greatness and glory of His kingdom. '^And 
there was given Him dominion and glory, and a 
kingdom, that all people, nations, and languages, 
should serve Him : His dominion is an everlasting 
dominion, which shall not pass away, and his king- 
dom that which shall not be destroyed.'' Dan. vii. 
14. The angel said to the mother of Jesus: ^'He 
shall be great, and shall be called the Son of the 
Highest; and the Lord God shall give unto Him the 
throne of His father David : and he shall reign over 
the house of Jacob forever; and of His kingdom 
there shall be no end." Luke i. 32, 33. Isaiah, 
Micah, and other prophets bear testimony to the 
same great truth. 



164 . THE VOICE OF TEUTH. 

2. The phrases kingdom of God, kingdom of 
heaven, and kingdom of Christ are synonymous ^ and 
signify the spiritual reign of the Messiah. The origi- 
nal word BasiUiaj which is rendered kingdom in the 
English version of the New Testament, and the 
original word JEkklesia, which is translated church, 
are never used interchangeably; and to use them as 
meaning one: and the same thing is a perversion of 
the word of Grod. The word kingdom does not mean 
church, neither does the term church mean kingdom. 
''The kingdom and churches of Christ are essentially 
distinct, both in their nature and polity. ****** 
The kingdom of Christ is a pure monarchy y utterly 
destitute of administrative authority; while the 
churches of Christ are pure democracieSj possessing 
the sole executive power in His kingdom. The 
kingdom may and will become universal^ but the 
churches are necessarily local, embracing only their 
respective members.'' In a word, the churches are 
composed of materials which have been taken out of 
the kingdom of Grod, and initiated by immersion into 
these visible organizations. 

.3. The kingdom was established on earth under 
the ministry of John the Baptist, and during the 
existence of the Roman empire, the last of the four 
great monarchies that should succeed each other, ac- 
cording to the prophecy of Daniel. Consequently be- 
fore the day of Pentecost, John was sent for the ex- 
press purpose of introducing this new dispensation ; 
for it is written; ''Behold, I will send my messenger, 
and he shall prepare the way before me : and the Lord 
whom ye seek, shall suddenly come to his temple, 



THE KINGDOM OF CHRIST. 165 

even the messenger of the covenant, whom ye de- 
hght in: behold, he shall come, saith the Lord 
of hosts." Mai. iii. 1. ''And many of the children of 
Israel shall he turn to the Lord their God. And 
he shall go before him in the spirit and power of 
Elias, to turn the hearts of the fathers to the chil- 
dren, and disobedient tcf the wisdom of the just: to 
make ready a people prepared for the Lord." Luke 
i. 16, 17. It is apparent from this text that the 
work of preparing subjects for Christ was not by 
carnal weapons, but by spiritual. It was an internal 
work, for the heart was turned by spiritual influ- 
ences from the love of sin to the love of holiness. 
Morality alone was not a sufficient preparation for 
membership in this kingdom. It is true that a man 
may be moral, in the estimation of the world, and 
yet, not a member of the kingdom of Christ. But at 
the same time, no one can be a child of God, or a 
true servant of His kingdom, without morality and 
virtue. > 

When John commenced preaching in the wilder- 
ness of Judea, he said to the people ; '' Repent ye, 
for the kingdom of heaven is at handy Mat. iii. 2. 
John did not announce, as Campbellite teachers con- 
tend, the near approach of the kingdom of heaven, 
but he declared, in plain and emphatic terms, that it 
had already come. The original word, which is 
translated, ^' is at hand,^ is engike, and is found in 
the perfect tense — has come. The kingdom of 
heaven has come. This view of the subject is con- 
firmed by the words of Christ. The inspired writer 
speaking of Him, says : '' Now, that after John was 



166 THE VOICE OF TRUTH. 

put in prison, Jesus came into Galilee, preaching the 
gospel of the kingdom of God, and saying : the 
time is fulfilled and the kingdom of God is at hand ; 
Repent ye and believe the Gospel." Mark i. 14, 15. 
What time is fulfilled ? The time mentioned by the 
prophet Daniel, when he said, '^ In the days of these 
kings shall the God of heaven set up a kingdom," 
was then fulfilled, completed, and the kingdom of 
God had come. This is the true rendering of engike, 
the word used by John the Baptist and by Christ. 

When Jesus called unto Him His twelve disciples, 
and sent them to proclaim the glad tidings of salva- 
tion, He said to them : ^^ And as ye go, preach, say- 
ing, the kingdom of heaven (engike) is at hand.'* 
Mat. X. 7. The phrase, ^' is at hand/' is a very 
common expression. Now, what do we mean when 
we say, that a certain thing is at hand ? Do wo 
mean that it is approaching and will soon come ? 
We evidently mean tliat it is present When we 
write to a friend and say, your letter is at hand, 
we do not mean that it is approaching and will soon 
come but that it is present, — it has come. 

But an objector says that, ^' at hand," never means 
present. But by reference to Acts xxi. 33, it will 
be seen that such a sentiment is not sustained by 
the word of God. ''Then the chief captain came 
near, (engisas,) and took him, and commanded him 
to be bound with two chains : and demanded who he 
was, and what he had done." This means, accord- 
ing to Campbellism, that the chief captain will come 
up after awhile, but was not present when he took 
Paul! Again, "Rise, let us be going, behold, he is 



THE KINGDOM OP CHRIST. 167 

at hand (engiken) that doth betray me." Mat. xxvi. 
46. '^ At hand " in this text means present^ for the 
perfect tense is used here as well as in Mark i. 15. 
Behold, he is now come that doth betray me. Thus 
we have plain and positive proof that the kingdom 
of Christ was in existence during the ministry of 
John and of Christ. The Saviour not only declared 
that it had come, but he preached the gospel of the 
kingdom of God. But we have additional proof in 
support of our proposition, that the kingdom of 
Christ was set up before the day of Pentecost ; for 
Jesus said : ^' If I cast out devils by the Spirit of 
God, then the kingdom of God is come unto you." 
Mat. xii. 28. Now, the question is, did Christ cast out 
devils by the Spirit of God ? Every believer in the 
sacred Scriptures is ready to answer the above 
inquiry in the affirmative — Se did. Then, accord- 
ing to the words of Jesus, the kingdom of Christ was, 
at that very time, in existence. There is no escape 
from this conclusion. 

Again, ^^ The law and the prophets were until 
John ; since that time the kingdom of God is 
preached and every man presseth into it." Luke xvi. 
16, '^ And from the days of John the Baptist until 
now, the kingdom of heaven sufFereth violence, and 
the violent take it by force. For all the prophets 
and the law prophesied until John.^' Matt. xi. 11-13. 
If the kingdom did not then exist, if it was not then 
set up, how could men press into it ? or take it by 
force ? It is evident that a thing must be in exist- 
ence before it can be taken, or pressed into. 

The law and the prophets were in force until John 



168 THE VOICE OF TKUTH. 

commenced his public ministry, which was ^^ the be- 
ginning of the gospel of Jesus Christ, the Son of 
God." (Mark i. 1). Then, the old dispensation 
ceased, and the kingdom of heaven was set up, ac- 
cording to the testimony of John the Baptist and of 
Christ, as shown in the preceding part of this chap- 
ter. Again, Jesus said: '^ Woe unto you scribes 
and pharisees, hypocrites ! for ye shut up the king- 
dom of heaven against men ; for ye neither go in 
yourselves, neither suffer ye them that are entering 
to go in." Matt, xxiii. 13. He said to the chief 
priest and elders of the people : '' Verily I say unto 
you, that the publicans and the harlots go into the 
kingdom of Grod before you." Matt. xxi. 31. If the 
Campbellite view of this subject be true, that the 
kingdom of Grod was not set up until the day of 
Pentecost, then men shut that which had never been 
opened, and entered into that which had no exis- 
tence. 

Jesus said to his disciples : '^ The kingdom of 
heaven is like to a grain of mustard seed, which a 
man took and sowed in his field." Again, ''The 
kingdom of heaven is like unto leaven, which a 
woman took and hid in three measures of meal, till 
the whole was leavened." Matt. xiii. 31-33. Now, in 
order to compare one thing with another both must 
be in existence at the same time, otherwise there 
can be no comparison. It is evident therefore that 
when Jesus uttered these words, the kingdom of 
heaven was then in existence, and, also, the mustard 
seed, and the leaven. Therefore, He could truly say, 
that the kingdom of heaven is Z'i^e a grain of mus- 



THE KINGDOM OF CHRIST. 169 

tard seed, whicli a man took and sowed in his field, 
and like leaven hid in three measures of meal. 

We find in the Scriptures the following expres- 
sions: ''The gospel of the kingdom of God/' (Mark 
i. 14). '^The glad tidings of the kingdom of God/' 
(Luke viii. 1), and ^Hhe keys of the kingdom of 
heaven, (Matt. xvi. 19). It is evident that the king- 
dom had been set up when these worda were spoken ; 
for there cannot be a gospel of a kingdom or keys of 
a kingdom before the existence of that kingdom. 
The laws of an institution cannot exist without the 
institution itself. First, the institution, and then 
the laws of it. But, according to the Campbellite 
theory, this order of things is reversed, and we 
have the laws firstj and then the institution. Bap- 
tism and the Lord's supper are laws of the kingdom. 
Now, it is a fact, which, we presume, no one will 
deny, that these laws were enacted and in force 
before the day of Pentecost. Then, if the kingdom 
was not set up until that day, there were laws of 
the kingdom and yet no kingdom in existence. 
Once more — the Saviour said to the scribes and 
elders, '' The kingdom of God shall be taken from 
you, and given to a nation bringing forth the fruits 
thereof/' Matt. xxi. 43. Now, if the kingdom was 
not in existence when Christ uttered these words, 
how could it be taken from the Jews and given to 
another nation ? This would have been impossible. 
Thus we have established the fact, by infallible 
proofs, that the kingdom of heaven was set up on 
earth under the ministry of John the Baptist, and 
consequentlv before the day of Pentecost. Then 
15 



170 THE VOICE OF TRUTH. 

men began to press into it by repentance and faith. 
Its laws and regulations were proclaimed to the peo- 
ple by John, and by Christ and His disciples, and 
thus it spread until the whole Jewish nation had the 
opportunity of hearing the gospel of the kingdom 
of God, before the death of Christ. 

But in direct opposition to these plain and positive 
declarations of the word of Cod, the advocates of 
Campbellism contend earnestly, that the kingdom 
was not set up until the day of Pentecost. Mr. 
Brents, in his Gospel Plan of Salvation, says : ^' If, 
prior to this time, the kingdom had been in existence, 
it would have been a kingdom without a kingj for 
Jesus was not then crowned king. The Holy Ghost 
was not then given (John vii. 39,) because that Jesus 
was not yet glorified/' (P. 161.) 

The author of the above extract, not being able 
to find a passage of Scripture in the New Testament 
to sustain his assertions, assumed the responsibility 
of changing the word of God so as to make it sustain 
his peculiar sentiments, by cutting out and inserting 
words. The truth of this will be seen by comparing 
John vii. 39, as he has written it, with the original 
passage. Without any authority he cuts out the 
word yet and inserts the word then in the place of it. 
The word then is not found in the text referred to, 
which reads 8,s follows : " For the Holy Ghost was 
not yet given ; because that Jesus was not yet glori- 
fied." 

This is what we understand to be changing "the 
truth of God into a lie,*' (Rom. i. 25,) in order to sus- 
tain a false doctrine. A fearful doom is pronounced 



THE KINGDOM OF CHRIST. 171 

against those who thus change the word of God : for 
it is written, ^' If any man shall add unto these things, 
God shall add unto him the plagues that are written in 
this book : and if any man shall take away from the 
words of the book of this prophecy, God shall take 
away his part out of the book of life, and out of the 
holy city, and from the things which are written in 
this book." Eev. xxii. 19, 20. 

The Spirit was given after the words under con- 
sideration were uttered, and before the day of Pente- 
cost. After the resurrection of Christ, He appeared 
to His disciples and said to them ; '^ Peace be unto 
you: as my Father hath sent me, so send I you. 
And when He had said this He breathed on them, 
and saith unto them, Eeceive ye the Holy Ghost." 
John XX. 21, 22. But it is said, '^If, prior to this 
time (the day of Pentecost) the kingdom had been in 
existence, it would have been a kingdom without a 
king." The Scriptures plainly teach that Christ 
was bom a l^ing, and during His personal reign on 
earth He had subjects under His kingly control, of 
which we will speak more fully in another place. 

The main passage of Scripture that is relied on 
by the advocates of Campbellism to prove that the 
kingdom was not set up until the day of Pentecost, 
is found in Luke xxiv. 46, 47, and reads as follows : 
"Thus it is written and thus it behooved Christ to 
suffer, and to rise from the dead the third day: and 
that repentance and remission of sins should be 
preached in His name among all nations, beginning 
at Jerusalem." It is evident that the Saviour did 
not mean to teach the disciples that repentance and 



172 THE VOICE OF TRUTH. 

remission of sins had. not been preached and would 
not be until the day of Pentecost, for repentance and 
remission of sins were taught by John the Baptist 
(Mark i. 4) and by Christ Himself, (Mark i. 15,) and 
by all of the Apostles. He did not mean that the 
kingdom had not been set up, or that the gospel had 
not been preached, for He preached the gospel of the 
kingdom of God, and declared that the kingdom 
had come, and was in active operation. Thus we 
have shown, briefly, what this text does not mean. 
Now, the question occurs, what does it mean ? 

The first commission was limited to the house of 
Israel; for Jesus said to His disciples : '^Go not into 
the way of the Gentiles, and into any city of the 
Samaritans enter ye not. But go rather to the lost 
sheep of the house of Israel. And as ye go, preach, 
saying, the kingdom of heaven is at ho^ndr Mat, 
X. 5-7. This commission was in full force until the 
death of Christ. After His resurrection He gave 
His disciples, what is termed, the enlarged commis- 
sion : ^^ Go ye into all the world and preach the 
gospel to every creature." Mark xvi. 15. The 
apostles were not prepared to carry out this command 
of Jesus, for they did not understand the languages 
of other nations. Therefore, He said to them: 
'^Behold, I send the promise of the Father upon 
you : but tarry ye in the city of Jerusalem until ye 
be endued with power from on high.*' Luke xxiv. 
49. There was no public preaching, of which we 
have any account, from the resurrection of Christ 
until the day of Pentecost. While waiting for the 
promise of the Father, they were engaged in prayer, 



THE KINGDOM OF CHEIST. 173 

and in the transaction of churcli business, for they 
elected Matthias to ^Hake part of the ministry from 
which Judas fell/' Acts i. 15-26. ''And when 
the day of Pentecost was fully come, and all were 
filled with the Holy Spirit,'' they began to preach, 
for the first time, under the enlarged commission, the 
gospel of the kingdom of Grod to all nations; '^for 
there were present representatives from every 
nation under heaven. And were all amazed and 
marvelled, saying one to another, Behold are not 
all these that speak Galileans ? and how hear we 
every man in our own tongue wherein we were 
born? Parthians, and Modes, and Elamites, and 
the dwellers in Mesopotamia, and in Judea, and 
Cappadocia, in Pontus, and Asia, Phrygia, and Pam- 
phylia, in Egypt, and in the parts of Libya about 
Gyrene, and strangers of Kome, Jews and Proselytes, 
Gretes and Arabians, we do hear them speak in our 
tongues the wonderful works of God.'' Acts ii. 
7-10. 

This is the beginning of which Jesus spake when 
He said : '' That repentance and remission of sins 
should be preached in his name among all nations, 
beginning at Jerusalem." On the day of Pentecost 
the apostles preached the gospel of the very same 
kingdom that was set up under the ministry of John 
the Baptist. During the personal ministry of Ghrist 
on earth the gospel was confined to the Jewish 
nation, to the house of Israel, but on the day of 
Pentecost, and at Jerusalem, it began to be preached 
among all nations under heaven. 

4. Jesus Christ was king of this kingdom. He 
15* 



174: THE VOICE OF TRUTH. 

was an actual ruling king, with subjects under His 
divine control. All the assertions that He was not 
king until after His death, resurrection, and ascen- 
sion into heaven where he was crowned king are 
made without Scriptural authority. There is no 
thus saith the Lord for such sentiments. It is no 
where stated in the word of God, that He was 
crowned king after He ascended up into heaven. 
This idle fancy of a fruitful brain that Jesus must be 
crowned king in heaven before He could exercise the 
prerogative of king, is caught up and proclaimed 
as the gospel. Christ was not only a king with 
regal power possessing a kingdom prior to the day 
of Pentecost, but He had delivered all the laws for 
the government of that kingdom before that time. 
This is clearly taught in the concluding words of the 
great commission. It is here said : '' Teaching them 
to observe all things whatsoever I have commanded 
you, and lo, I am with you always, even unto the 
end of the world. Amen/' Those who teach more 
or differently from what was commanded prior to 
this commission are not working under it. The 
Campbellites profess to be executing a law of pardon 
first published on the day of Pentecost ; therefore, 
by their own showing, they are not working under 
the commission. For the last institution of the 
kingdom was the Lord's Supper. 

He was king when he first made His advent into 
the world. The prophet Jeremiah says : '^ Behold, 
the days come, saith the Lord, that I will raise unto 
David a righteous branch, and a king shall 
reign and prosper, and shall execute judgment 



THE KINGDOM OF CHRIST. 175 

and justice in the earth. In his days Judah shall be 
saved, and Israel shall dwell safely : and this is his 
name whereby he shall be called, THE LORD 
OUR RIGHTEOUSNESS." Jer. xxiii. 5, 6. '' Now 
when Jesus was born in Bethlehem of Judea in the 
days of Herod the king, behold, there came wise 
men from the east to Jerusalem, saying. Where is he 
that is born King of the Jews ? for we have seen his 
star in the east, and are come to worship him.'' 
Matt. ii. 1, 2. Again, Jesus said to Pilate : '' My 
kingdom is not of this world. If my kingdom were 
of this world, then would my servants fight, that I 
should not be delivered to the Jews ; but now is my 
kingdom not from hence. Pilate therefore said unto 
him Art thou a king then ? Jesus answered. Thou 
sayest that I am a king. To this end was I born, 
and for this cause came I into the world, that I 
should bear witness unto the truth. Every one that 
is of the truth heareth my voice." John xviii. 36, 37. 
He was anointed king. In other words, He was 
inaugurated king. When Peter preached to the 
Gentiles at the house of Cornelius, he said : '' How 
God anointed Jesus of Nazareth with the Holy 
Ghost and with power : who went about doing good, 
and healing all that were oppressed of the devil; 
for God was with him." Acts x. 38. He w^as not 
only anointed king, but publicly acknowledged king. 
This is evident frpm the following Scriptures : '^ On 
the next day when much people that were come to 
the feast, when they heard that Jesus was coming to 
Jerusalem,took branches of palm trees, and went forth 
to meet him, and cried, Hosanna, blessed is the king 



176 THE VOICE OF TEUTH. 

of Israel that cometli in the name of the Lord. And 
Jesus, when he had found a young ass, sat thereon ; 
as it is written, Fear not, daughter of Zion ; behold 
thy king cometh, sitting on an ass's colt.'' John xii. 
12. Again, ^^ Nathanael answered and saith unto 
him. Rabbi, thou art the Son of God; thou art 
the King of Israel." John i. 45. '^ Blessed be the 
king that cometh in the name of the Lord." John 
xix. 38. Then Pilate uttered a glorious truth when 
he wrote in Greek, and Latin, and Hebrew, and 
placed it over Jesus when He was crucified : jesus 
OF NAZAEETH THE KING OF THE JEWS. He was in- 
fluenced by the voice of the people to condemn the 
Holy One, the Prince of peace, to suffer and die on 
the cross, but he could not be prevailed on to alter 
what he had written. The chief priests said to 
Pilate, ^' Write not, the King of the Jews; but that 
he said, I am King of the Jews. Pilate answered. 
What I have written I have written." John xix. 
21, 22. 

5. We come now to consider the nature of the 
kingdom of Christy and the terw^s of admission 
into it. 

It is not a worldly kingdom, made up of flie 
godly and ungodly, as was the Jewish institution, 
but is of heavenly origin. Jesus said to Pilate : 
'^My kingdom is not of this world." It was in the 
world but not of the world. ^' He had no earthly 
throne, — He wore no jeweled crown, — He held no 
regal scepter, — He claimed no worldly power, — He 
had no marshalled armies," but reigned in peace 
and righteousness; for the prophet Isaiah said, '^Be- 



THE KINGDOM OF CHRIST. 177 

hold a king shall reign in righteousness, and princes 
shall rule in judgment." Is. xxxii. 1. It is truly a 
spiritual kingdom, the reign of Christ in the heart, 
and is composed of those who are born again. 
Therefore Christ said to Nicodemus: '' Except a 
man be born again he cannot see the kingdom of 
Grod." The term see in this text signifies to enjoy. • 
It is used in this sense by the inspired writers. 
'^ He that believeth not the Son shall not see life." 
John iii. 36. Paul, in his letter to the Eomans, says : 
'^The kingdom of God is not meat and drink, but 
righteousness, and peace, and joy in the Holy 
Ghost." Eom. xiv. 17. Meat and drink we can see, 
but righteousness and peace we cannot see. They 
are invisible, and exist within the heart of those who 
trust in Jesus. The Saviour taught the Pharisees 
that the kingdom was invisible, that it did 
not come with observation. " When he was de- 
manded of the Pharisees, when the kingdom of God 
should come, He answered them and said, The king- 
dom of God Cometh not with observation ; neither 
shall they say, Lo here ! or, lo there ! for, behold, the 
kingdom of God is within you." Luke xvii. 20, 21. 
In its invisible, internal workings it is like leaven ; 
for the Saviour said : '' The kingdom of God is 
like unto leaven which a woman took and hid in 
three measures of meal, till the whole was leav- 
ened." Again, " The kingdom of heaven is like 
unto treasure hid in a field ; the which when a man 
hath found, he hideth and for joy thereof goeth and 
selleth all that he hath, and buyeth that field." Matt, 
xiii. 33 and 44. This pearl of great price, which 



178 THE VOICE OF TEUTH. 

is hid in the heart, influences those who possess it 
to yield cheerful obedience to Christ their king. 

We enter into this kingdom — the kingdom of 
Christ — by repentance toward God and faith toward 
the Lord Jesus Christ, accompanied by humble 
prayer. The instant that the repenting sinner be- 
lieves on Jesus with all his heart that moment he 
enters into this kingdom, and realizes joy and peace 
in the Holy Spirit. Christ reigns in his heart. 

But it is contended that we are initiated into the 
kingdom of Christ by baptism. Elder W. W. Gar- 
dener, in his work entitled ^^Missiles of Truth," says : 
^^ Every one must be ' born again ' — ^purified ' from 
sin and uncleanness, and purged from guilt through 
the sanctifying influences of the Holy Spirit and 
belief of the truth (2 Thess. ii. 13, 14,) in order to 
qualify him for admission into the kingdom of 
Christ; and no man can Scripturally enter into that 
kingdom on earth and enjoy its privileges as a citizen 
except he be ^rn of water, or baptized, as well as 
born of the word and Spirit of God,'' (pp. 161, 162.) 
It is a very strange doctrine to us that those who 
have become subjects of Christ's kingdom by repent- 
ance and faith, and by spiritual birth, enjoy this 
kingdom which consists of righteousness and peace 
in the Holy Spirit, that they must be initiated into 
the kingdom of which they are already members. 
Scriptural proof to sustain such a sentiment cannot 
be adduced. There is not a word used by the Sa- 
viour in John iii. 5, — as we have shown in a pre- 
vious chapter, — that means baptism. Words are 
signs of ideas, and we have no right to say that a 



THE KINGDOM OF CHRIST. 179 

writer has an idea unless he gives us a sign of it. 
We have no authority to say that Jesus thought of 
baptism in His conversation with Nicodemus, for He 
gave no sign of such a thought. Baptism is said to 
be a burial, Init never a hirth. It is remarkably 
strange that Elder Gardener, who is generally sound 
in his theology, would advocate a principle without 
a thus saith the Lord to sustain it. 

The same author says : " A person must be a citi- 
zen of Christ's visible kingdom before he can proper- 
ly and truly be a member of a visible church of 
Christ in that kingdom; just as a man must first be 
a citizen of a State before he can legally or properly 
be a member of a court of justice in that State. 
The moment a professed penitent believer is buried 
with Christ by baptism and raised in the likeness of 
his resurrection, that instant and by that act he be- 
comes a citizen of Christ's visible kingdom, and., is 
qualified for church membership. But he is not a 
member of any church, though a citizen of the king- 
dom, until he is received into fellowship by the vote 
of some church; as in the case of the Ethiopian 
eunuch. Acts viii. 38," (p. 175.) 

It is true that a man must be a citizen of a st^;te 
before he can be legally a member of a court in that 
state. But, how does he become a citizen of a state, 
or nation? We answer, by natural birth or by 
adoption. Now, after he has become a citizen, .in 
order to become a member of a court in that state 
he must be initiated by an oath, not by a vote. He 
may be elected by a vote of the people, but he must 
be initiated by an oath. So, we become members of 



180 THE VOICE OF TRUTH. 

the kingdom of Christ by repentance, faith and 
humble prayer. In other words, we are elected 
through sanctification of the Spirit and belief of the 
truth. Now, in order to become a member of the 
Church of Christ, — the only visible organization 
connected with the kingdom of Christ, — we must be 
initiated by baptism, administered by an officer of 
the church. There is no Scriptural proof to sustain 
the assertion that we are initiated into the visible 
kingdom by baptism, and into the church by a vote. 
It is true we are referred to Acts ii. 41 for proof 
that those who believed on the day of Pentecost were 
received into the church at Jerusalem by vote. But 
there is not the slightest shadow of proof in this text 
to sustain such a sentiment. There is not a word 
said about voting. The plain inference is, that they 
were added to the church by baptism, for this is the 
only act that is mentioned by the inspired writers. 
First they entered into the kingdom of Christ by 
repentance, and faith in the Lord Jesus Christ, and 
then were initiated into the church by baptism. 

The Ethiopian Eunuch became a subject of Christ's 
kingdom by faith, and when he was buried with 
Christ in baptism and raised in the likeness of His 
resurrection, that instant and in that act he became 
a member of the church of which Philip, who bap- 
tized him, was a member. The church baptizes 
' through her servants. Philip baptized for the 
church' at Jerusalem, consequently all that he bap- 
tized were thus initiated into that church. He had 
no authority to initiate into any other organization. 
For illustration ; A masonic lodge sets apart officers. 



THE KINGDOM OF CHRIST. 181 

Now, every one that they initiate becomes, by this 
act, a member of the lodge to which these officers 
belong. They cannot initiate members into an Odd 
Fellow's lodge, although there is a similarity between 
them, and both aiming to accomplish the same great 
work. Again, — Elder Gardener says: ^^ Hence we 
see that Christ's visible kingdom includes all His 
churches, together with all baptized believers, not 
members of any church; just as a state includes all 
its courts of law, together with all its private citi- 
zens; and the one is no more identical -than the 
other." {''Missiles of Truth;' p. 176.) 

Instead of Christ's visible kingdom including all 
His churches, the churches include the visible king- 
dom, for there is no visible kingdom outside of the, 
churches. There is no such a class as baptized, 
believers outside of the church of Christ, at least the 
Scriptures make no mention of any such. The word . 
of God knows nothing about private citizens who 
have been baptized by officers of the churches, and, 
set at liberty to wander where they please and do as 
they please ; for the churches have no control over 
these private citizens. They cannot deal with them 
for any offence, or crime. Paul, in his letter to the 
church at Corinth, says: '^For what have I to do 
to, judge them also that are without? Do not ye 
judge them that are within? But them that are 
without God judgeth.'* 1 Cor. v. 12, 13. It is evi- 
dent from this text that a church has no control over 
those who are not actual members of it. 

6. It is contended by the advocates of Campbell- 
ism that the kingdom of Christ was not set up before 
16 



182 THE VOICE OF TRUTH. 

the day of Pentecost, because the Saviour taught 
His disciples to pray, ^^Thy kingdom come." Now, 
it is evident that He did not mean to teach them 
that His kingdom had not come, for, previous to 
that time. He declared that it had come. (Mark i. 
14.) Moreover, it is evident from the concluding 
part of the Lord's prayer, that the kingdom of God 
was then in existence. ^^For thine is.the kingdom, 
and the power, and the glory forever. Amen." 
Mat. vi. 13. 

Thine is the kingdom, not will he the kingdom. 
This is a plain and positive acknowledgment that 
the kingdom was present at the very time Jesus 
taught His disciples how to pray. This agrees with 
the words of Christ to Pilate, '^My kingdom is not of 
this world." 

He evidently meant to teach His disciples to pray 
for the growth — the increase of His kingdom. This 
interpretation is sustained by the united testimony 
of the inspired writers. The kingdom of Christ was 
very small in the beginning, yet, it was a growing 
kingdom, possessing life and power, and destined to 
fill the whole earth. The Saviour compares it to a 
-grain of mustard seed which a man took and sowed 
in a field, ^^ Which indeed is the least of all seeds; 
but when it is grown, it is the greatest among herbs, 
and becometh a tree, so that the birds of the air 
come and lodge in the branches thereof.^' Mat. xiii. 
32. Daniel compares it to a stone cut out of the 
mountain without hands, which increased until it 
became a mountain, and filled the whole earth. 
(Dan. ii.) Thus we see that our exposition of the 



THj: KINGDOM OF CHRIST. 183 

petition, '' Thy kingdom comCy' is in perfect harmony 
with the word of God touching this subject. It is 
evident from the sacred Scriptures that the king- 
dom of God will grow, and spread like leaven until 
the whole world is filled with the glory of God. 

The Saviour not only taught His disciples to pray 
for the spread and triumphs of His kingdom, but 
that they should seek its interest and promotion, for 
He said to them; ^'Seek ye first the kingdom of God 
and His righteousness; and all these things shall be 
added unto you.'" Mat. vi. 33. When we pray for 
the spread and triumphs of the kingdom of Christ, 
we should seek its promotion with all our heart, soul, 
mind, and strength. In a word, our acts should be 
in perfect harmony with our prayers. 

Again — Campbellism teaches that the kingdom of 
God was still in the future when Christ instituted 
the Lord's supper, and, as proof of such a sentiment, 
the following passage of Scripture is referred to : 
^^ For I say unto you, I will not drink of the fruit 
of the vine until the kingdom of God shall come." 
Luke xxii. 18. Now, to construe this text to mean 
that the kingdom had not come — that it was still in 
the future, would be a positive contradiction of what 
Christ had previously taught. Indeed, it would 
contradict the whole tenor of Scripture touching 
this subject; and it is '^ An inflexible rule of bibli- 
cal interpretation that no obscure passage must be 
so construed as to come in contact with a principle, 
doctrine or fact clearly taught elsewhere." 

The Saviour evidently had reference to the tri- 
umphant kingdom of God. This is apparent from 



184 THE VOICE OF TKUTH. 

Matthew's version of the same conversation : '^ But 
I say unto you I will not drink henceforth of this 
fruit of the vine, until that day when I drink it new 
with you in my Father's kingdom." Mat. xxvi. 29. 
Once more — It is contended that the kingdom of 
Christ had not come — that it was still in the future, 
even after His death, and these words are quoted as 
proof: '^Joseph of Arimathea, an honorable coun- 
sellor, which also waited for the kingdom of God, 
came and went in boldly unto Pilate, and craved the 
body of Jesus." Mark xv. 43. Mr. Brents, com- 
menting on this passage, says : '^ Here was a man of 
capacity to understand the Saviour's teaching, who 
waited for the kingdom to come even after the Sa- 
viour was dead. Surely he was not waiting for that 
which had already come." (^^ G. P. of Salvation, p. 
157.) By reference to the text again, it will be 
seen that the inspired writer did not say that Jo- 
seph waited after the death of Christ for the king- 
dom to come, or that he was waiting for the 
kingdom to come when Christ was crucified, but he 
simply said, who also waited for the kingdom of 
God. The term waited is in the past tense, which 
'^ expresses what took place in time wholly past." 
There had been a period in his history when he did 
wait for the kingdom of God. But to construe the 
text, under consideration, to mean— as Mr. Brents 
has done— that Joseph of Arimathea waited after 
the death of Christ, for the kingdom of God to 
come, would be a perversion of the sacred Scrip- 
tures. 

The Jews were expecting, that when Christ came 



THE KINGDOM OF CHRIST. 185 

into the world He would restore to them the king- 
dom which the Romans had taken from them ; and 
the disciples of Christ entertained the same senti- 
ments. The two disciples that went to the villa-ge 
called Emmaus the same day that Jesus rose from 
the dead, said, '' We trusted that it had been he 
which should have redeemed Israel." Luke xxiv. 
21. And just before his ascension, ''They asked 
him, saying. Lord, wilt thou at this time restore 
again the kingdom to Israel ?" Acts i. 6. They 
were still waiting, as well as Joseph of Arimathea, 
for a temporal kingdom. But Christ informed His dis- 
ciples that it was not for them to know the times or the 
seasons which the Father hath put in His own power. 

7. The kingdom of Christ is a progressive, and an 
everlasting kingdon^. It commenced in the heart of 
the first one who repented and believed to the sav- 
ing of his soul, under the ministry of John the Bap- 
tist, and, like the mustard seed, it grew with every 
additional convert. 

During the short ministry of John and of Christ, 
great numbers entered into the kingdom of God by 
repentance toward God, and faith in the Lord 
Jesue Christ and became partakers of its joys 
and blessings. And on the day of Pentecost 
greater displays of the power and glory of the king- 
dom of Christ were realized, for about three thousand 
were convicted, and converted, whose hearts were 
purified by faith in Christ, and filled with peace and 
joy in the Holy Spirit; and in a short time after this . 
the number was increased to about five thousand. 
Thus the kingdom of Christ continued to spread 

16* 



186 THE VOICE OF TEUTH.' 

like leaven from heart to heart, and from city to 
city, until multitudes of believers, both of men and 
women were added to the Lord. (Acts iv. 4 ; v. 14.) 
Amid temptations, trials, and persecutions the dis- 
ciples went from place to place and preached the 
gospel of the kingdom, ''The Lord working with 
them, and confirming the word with signs following." 
(Mark xvi. 20.) 

Thus the kingdom of Christ continued to grow 
and spread all through the Apostolic age, and 
through succeeding ages to the present time ; and 
according to the sacred Scriptures, it will continue 
until it shall fill the whole world, and all people, 
nations and languages under the whole heaven shall 
be given to Jesus for a possession ; (Ps. ii. 8,) for 
'' His dominion is an everlasting dominion, which 
shall not pass away, and his kingdom that which 
shall not be destroyed." (Dan. vii. 14.) '' And the 
kingdom shall not be left to other people, but it 
shall break in pieces and consume all these king- 
doms, and it shall stand forever." (Dan. ii. 44.) 
''And the kingdom and dominion, and the great- 
ness of the kingdom under the whole, heaven, shall 
be given to the people of the saints of the Most High, 
whose kingdom is an everlasting kingdom, and all 
dominions shall serve and obey him." (Dan. vii. 27.) 
Then there will be great "voices in heaven, saying, 
The kingdoms of this world are become the king- 
doms of our Lord, and of his Christ; and he shall 
reign forever." Eev. xi. 15. 



THE TEEM CHUBCH— ITS MEANING. 187 



CHAPTER X. 

THE TEEM CHUECH — ITS MEANING. 

The term translated church in the New Testa- 
ment is ekklesia in the original Greek, and means 
an assembly or congregation, called together for the 
transaction of business. In the ancient cities of 
Greece it was an assembly of chosen citizens, legally 
called together for the transaction of business per- 
taining to the public welfare. And it is a remarka- 
ble fact that none but such as were capable of under- 
standing the laws and regulations of their city were 
members of the Greek ekklesia. 

It is evident that the Saviour had special regard 
to the original meaning of this term when He selected 
and used it to designate His first church. Christ's 
ekklesia, or church is, therefore, a congregation of 
baptized believers, meeting together, from time to 
time, in Sis name, and transacting business by Sis 
authority. It is not a law-making power, but simply 
an executive body, governed in all its transactions 
by the law of Christ, and, like the Greek ekklesiay is 
composed of such only as are capable of transacting 
business; consequently, infants are excluded. '^This 
church was unquestionably designed to be the model 
of all Christ's churches, and the first of a contin- 
uous succession of churches to the end of time." 

The term ekklesia is translated church twice, 



188 THE VOICE OF TEUTH. 

where it has particular reference to the congregation 
of Israel, (Acts vii. 38, and Heb. ii. 12,) and cannot 
denote a church of Christ. In the passage referred 
to it ought to have been rendered congregation. 
David, who is the author of the words quoted by- 
Paul in Heb. ii. 12, terms it a congregation, for he 
says: ''I will declare thy name unto my brethren: 
in the midst of the congregation will I praise thee." 
Ps. xxii. 22. It is evident from the Scriptures that 
''every assembly was not smekklesia, nor was every 
ekklesia a gospel church." 

It is contended that the word church is used to 
denote all the saved, living and dead, together with 
all who shall be saved. Several passages of Scrip- 
ture are referred to as proof to sustain this sentiment, 
but the main one, as we conceive, relied on by the 
advocates of this doctrine, is recorded in Heb. xii. 
22-24 : '' But ye are come unto Mount Zion, and 
unto the city of the living God, the heavenly Jerusa- 
lem, and to an innumerable company of angels, to 
the general assembly and church of the first-born, 
which are written in heaven, and to God the Judge 
of all, and to the spirits of just men made perfect, 
and to Jesus the Mediator of the new covenant, and to 
the blood of sprinkling, that speaketh better things 
than that of Abel" 

We see nothing in this text which teaches that 
the word church should not be used with its origi- 
nal meaning. The term translated general assembly 
is a different word from the one rendered church, 
and may include the whole family of the redeemed, 
but the term church includes only the baptized of 



THE TERM CHURCH — ITS MEANING. 189 

that family, and cannot, by any correct interpreta- 
tion, be construed to include any more, or less. 
^'The church of the first-born," is simply the 
church of Christ, for He is termed by the pen of in- 
spiration, the first-horn. Paul in his letter to the 
Romans, says : ^' For whom he did foreknow, he al- 
so did predestinate to be conformed to the image of 
his Son, that he might be the first-horn among 
many brethren/' Eom. viii. 29. Again — ^^Who 
is the image of the invisible God, the first-horn of 
every creature.'' Col. i. 15. '^ And he is the head 
of the body, the church : who is the beginning, the 
first-horn from the dead ; that in all things he might 
have the pre-eminence,'' (verse 18.) Christ is the 
head of the church, taken as a whole, or as individ- 
ual churches. He is ^' head over all things to the 
church, which is his body, the fulness of him who 
fills all in all." (Eph. i. 22.) -'The head governs, 
protects, and provides for the body. In this sense 
Christ is the head of the church. Every church 
looks to Him as its director and supporter." 

The term hody does not include all the saved, liv- 
ing and dead, for it is composed of the baptized, and 
no others. That it does not denote all of the saved, 
is evident from the words of Paul to the church at 
Corinth, — ''Ye are the body of Christ." 1 Cor. xii. 
27. The church at Corinth did not embrace all of 
the saints, and yet Paul calls them the hody of 
Christ. The church at Eome also was the hody of 
Christ. '' So we being many are one body in Christ, 
and every one members one of another." Eom. xii. 5. 
' A hody is something visible and tangible. It is 



190 THE VOICE OF TEUTH. 

not composed of materials partly visible and partly 
invisible. So, the church of Christ, which is His 
body, is a visible organization, composed of visible 
members. The saints, living and dead, together with 
all that may live, are not a visible organized body ; 
therefore, the term church does not and cannot in- 
clude them. 

2. The church of Christ was established during 
His personal ministry on earthy and in the days of 
John the Baptist. The constituent members of the 
first church were John, Andrew, and Simon Peter, 
(John i. 35-42,) with Christ, its head, all of whom 
had been immersed by John the Baptist. The next 
day after it was constituted, according to the divine 
record, Philip and Nathanael were added unto them, 
(verse 43.) Thus it continued to grow in numbers 
under the personal instructions and protection of 
Jesus, its head. 

The church is termed the bride and Jesus Christ 
the bridegroom. John says : '^ There came unto me 
one of the seven angels which had the seven vials 
full of the seven last plagues, and talked with me, 
saying, Come hither, I will show thee the bride, the 
Lamb's wife." Kev. xxi. 9. Again — ^' And the 
Spirit and the bride say come.'' Rev. xxii. 17. 
The term bride is defined to be : ^^ 1. A woman new 
married. 2. A woman espoused, or contracted to 
be married." Then, it is very evident that there 
must be a woman before there can be a marriage, or 
a contract to be married. So, the church — which is 
the bride — in order to be possessed, must be in ac- 
tual existence. 



THE TERM CHURCH — ITS MEANING. 191 

Now, before the death of John the Baptist, Jesus . 
was in possession of the bride. This is evident from 
the words of John to the Jews : '^ Ye yourselves bear 
me witness, that I said, I am not the Christ, but 
that I am sent before him. He that hath the bride 
is the bridegroom, but the friend of the bridegroom, 
which standeth and heareth him, rejoiceth greatly 
because of the bridegroom's voice : this my joy 
therefore is fulfilled.*' John iii. 28, 29. John had 
accomplished the great and glorious work of making 
ready a people prepared for the Lord, and when he 
saw those who were prepared for the Lord, constituted 
into a church with Jesus its head, (the bridegroom 
in possession of the bride,) his joy was complete, for 
he exclaimed, '' This my joy therefore is fulfilled." 
' — Not will be fulfilled, but is now fulfilled. 

The Saviour testifies to the same fact. ''And 
Jesus said unto them, Can the children of the bride- 
chamber fast w^hile the bridegroom is with them? 
As long as they have the bridegroom with them 
they cannot fast. But the days will come when the 
bridegroom shall be taken away, and then shall they 
fast in those days." Mark ii. 19. 
^ That the church did exist at this time is also 
evident from the directions of Christ to His disci- 
ples touching personal offences. For He said to them : 
'' Moreover, if thy brother shall trespass against 
thee, go and tell him his fault between thee and him 
alone. If he shall hear thee thou hast gained thy 
brother. But if he will not hear thee then take 
with thee one or two more, that in the mouth of two 
or three witnesses every word may be established. 



192 THE VOICE OF TEUTH. 

And if he shall neglect to hear them, tell it unto the 
Church; but if he neglect to hear the Church let 
him be unto thee as an heathen man and a publi- 
can." Mat. xviii. 15-17. If the church was not 
in existence when the Saviour gave His disciples 
these instructions, then He required of them an im- 
possibility, for they could not have told the church 
their grievances, when, at the same time, there was 
no church in existence. Moreover, there is no ex- 
pression in this text to lead to the conclusion that 
Christ had any reference to a church that would be 
established in the future. 

3. It was a complete churchy having both viembers 
and officers. The inspired writer informs us that 
Jesus called unto Him His disciples. '^ And he or- 
dained twelve, that they should be with him, and 
that he might send them forth to preach." Mark 
iii. 14. And according to the directions of Jesus 
they went forth and preached that the kingdom of 
heaven had come. (Mat. x. 7.) "After these things 
the Lord appointed other sevent)?- also, and sent 
them two and two before his face into every city 
and place whither he himself would come." Luke 
X. 1. These officers of the church performed the 
work assigned them m the name of Jesus, and the 
result of their labors was glorious. ^^ And the seventy 
returned again with joy, saying, Lord, even the 
devils are subject unto us through thy name. And 
he said unto them, I beheld Satan as lightning fall 
from heaven." Luke x. 17, 18. The disciples of 
Christ not only preached the gospel of the kingdom, 
but baptized those who were made free from their 



THE TEEM CHURCH — ITS MEANING. 193 

sins by faitli in the Lord Jesus Christ. (John iv. 
1,2.) 

. This church was so completely organized, before 
the- day ofPentecost, that it was fully prepared for 
executive work, and did engage in the transaction of 
church business. While waiting at Jerusalem for 
the promise of the Father they elected and ordained 
Matthias to the apostleship, from which Judas, by 
transgression, had fp-Uen. There were about one 
hundred and twenty men and women present. 
(Acts i. 14-26.) This same church was in session 
when the day of Pentecost was fully come, and there 
were about three thousand added to it that day. 

4. Jesus Christ is the foundation and the builder 
of His church. This is evident from His own words 
to Peter : ^^ And I say unto thee. Thou art Peter, and 
upon this rock I will build my church, and the gates 
of hell shall not prevail against it." Mat. xvi. 18. 
When Christ uttered these words the church was 
not only in existence, but in Sis possession at that 
identical time. This is plain from the phrase, ^^ My 
church,'' Now, it is evident that a thing cannot be 
possessed before it exists. This view of the subject 
is in perfect harmony with other portions of the 
word of God, which allude to the establishment and 
building up the church of Jesus Christ. 

But it is contended that the church was not 
established when Christ said to Peter, '^ Upon this 
rock I will build my church," for He speaks of it as 
yet in the future. In the first place, such a con- 
struction of this text would be a plain and positive 
contradiction of the words of John, when he said 
17 



194 THE VOICE OF TRUTH. 

^'He that hath the Bride, — the church, — is the 
Brideo-room;" and, also, the teaching of Christ touch- 
ino- this subject. And, it should be remembered, 
that, when an interpretation of Scripture contradicts 
any portion of the word of God, it is a false interpre- 
tation. In the second place, the word translated, 
''will build/' was manifestly used by the Saviour in 
the sense of build up, increase, for the original word 
contains these definitions. In 1 Peter ii. 5, it is 
translated ''build up:'' — ''Ye as lively stones, are 
built up a spiritual house, an holy priesthood, to 
offer up spiritual sacrifices, acceptable to God by 
Jesus Christ." 

Christ had established His church on a permanent 
foundation, and assured His disciples that He would 
continue to build it up and multiply it. " It was His 
first church, designed as the model or pattern of all 
His churches to the end of time; and hence He 
could properly and truly say, that He would build 
His successive churches upon the same foundation on 
which He was building His first and model church." 
And it is evident that Jesus Christ Himself was that 
foundation, and corner-stone. 

But it is contended that the church of Christ was 
built on Peter and the rest of the apostles. Is this 
. true ? Did the Saviour mean to teach such a sentiment 
when He said, " Thou art Peter, and upon this rock 
I will build my church ?" We answer, He certainly 
did not. The term This rock, does not refer to 
Peter. Petros, translated Peter, is in the masculine 
gender, but the phrase, taute petra, translated, this 
rock, is in the feminine gender, consequently it does 



THE TEBM CHURCH — ITS MEANING. 195 

not refer to Peter, but to the rock, Christ, which 
was laid in Zion a precious corner-stone, a sure foun- 
dation. The same rock of which the children of Is- 
rael drank as they journeyed from Egypt to the 
promised land. '^ For they drank of that spiritual 
rock (petra) that followed them; and that rock 
{Fetrd) was Christ." 1 Cor. x. 4. 

But it may be asked, was not Peter one of the 
apostles, and did not Paul teach that the church was 
built on the apostles and prophets, when he said : 
*^ And are built upon the foundation of the apostles 
and prophets, Jesus Christ himself being the chief 
corner-stone ?" Eph. ii. 20. It is true that Peter 
was one of the apostles, but it is not true that the 
church was built on them. The words of Paul can- 
not, by any correct interpretation, be made to sus- 
tain such a position. He taught the Ephesians 
that they were built on the foundation of the apos- 
tles and prophets — simply on the same foundation 
on which they (the apostles and prophets) had built. 
They built on Christ, the rock. The church at 
Ephesus was built on the same foundation. Indeed, 
there is but one foundation, and that one is Christ. 
'^ For other foundation can no man lay than that 
is laid, which is Jesus Christ." 1 Cor. iii. 11. 
Therefore, the church was not built on Feter in con- 
nection with the other apostles, nor on the pro- 
phets, but on the rock, Christ, the true and only 
foundation. 



196 THE VOICE OF TKUTH. 



II. — THE CHUECH OF CHRIST IS NOT A CONTINUANCE 
OF THE JEWISH INSTITUTION. 

This is evident from various considerations, a few 
of which we briefly mention. And, 

1. The Bible plainly teaches that a new institu- 
tion, separate and distinct from Judaism, was estab- 
lished during the ministry of John the Baptist and 
of Christ. 

The Jewish institution is termed, in the Scrip- 
tures, the Old Testament — the old or first covenant. 
The Christian institution is termed the New Testa- 
ment — the new covenant. 

Now, it is evident from the Scriptures that the 
Old Testament was taken away — was abolished — • 
and the new was established. 

Paul, in his letter to the Hebrews, says : " In 
that he saith a new covenant, he hath made the 
first old. Now that which decayeth and waxeth 
old, is ready to vanish away." Heb. viii. 13. 
Again, " He taketh away the first that he may es- 
tablish the second." Heb. x. 9. Once more : " And 
not as Moses, which put a vail over his face, that 
the children of Israel might not steadfastly look to 
the end of that which is abolished." 2 Cor. iii. 13. 

Thus we see, from these Scriptures, that the Jew- 
ish or old covenant was abolished — was taken away 
— and that the New Testament or institution was 
established. This is evident also from the words of 
the Saviour, where He says : '^ For this is my blood 
of the New Testament, which is shed for many for 
the remission of sins." 



THE TEEM CHUECH — ITS MEANING. 197 

2. During John's ministry the new institution 
commenced. This is evident from the sacred rec- 
ord, for it is written: ^^The law and the pro- 
phets were until John ; since that time the kingdom 
of God is preached and every man presseth into it.'* 
Luke xvi. 16. 

Mark makes the preaching of John the begin- 
ning of the gospel of Jesus Christ. (Mark i. 1.) 
When John commenced preaching he told the people 
plainly that this new institution — the kingdom of 
God — had already come. 

John refused to baptize certain Jews who de- 
manded baptism at his hands on the plea that they 
were the children of Abraham. He said to them : 
'^ generation of vipers, who hath warned ye to 
flee from the wrath to come ? Bring forth therefore 
fruits meet for repentance, and think not to say 
within yourselves, We have Abraham to our father : 
for I say unto you that God is able of these stones 
to raise up children unto Abraham." Matt. iii. 7-9. 
He informed these Jews that a new dispensation 
had commenced, requiring personal holiness in all 
who become members of it. It recognizes none but 
true behevers as children of Abraham, for he said : 
'^ And now also the axe is laid unto the root of the 
trees ; therefore every tree which bringeth not forth 
good fruit is hewn down and cast into the fire." 
Matt. iii. 10. 

There is nothing more plainly taught than that 
the Jewish institution was abolished and the new 
institution was established during the ministry of 
John and of Christ. 

17* 



198 THE VOICE OF TBUTH. 

But an objector to these sentiments says: ''I am 
not prepared to believe that a God of wisdom would 
foster a religion for centuries, until He found it would 
not answer the wants of our race, and then repu^ 
diate it and establish a better religion." 

The Scriptures plainly teach that on account of 
the imperfections of the old institution or covenant, 
it was abolished and a new and better institution 
was established in its place. ^' For the law made 
nothing perfect, but the bringing in a better hope 
did; by the which we draw nigh unto God/' Heb. 
vii. 19. Again, '^ By so much was Jesus made a 
surety of a better testament." Heb. vii. 22. ''But 
now hath he obtained a more excellent ministry, by 
how much also he is the mediator of a better covenant, 
which was established on better promises. For if that 
first covenant had been. faultless, then should no place 
have been sought for the second." Heb. viii. 6-7. 
'' For if the ministration of condemnation be glory, 
much more doth the ministration of righteousness 
exceed in glory. For even that which was made 
glorious had no glory in this respect, by reason of 
the glory that excelleth. For if that which is done 
away was glorious, much more that which remaineth 
is glorious." 2 Cor. iii. 9-11. 

We learn from these Scriptures that God did fos- 
ter an institution for centuries that was deficient — 
did not and could not make the comers thereunto 
perfect — (Heb. x.) and that He established a new and 
better institution, termed the new covenant — the New 
Testament — which was consecrated by the blood of 
Christ. It is termed a new way, and a living wb>J' 



THE TERM CHUECH— ITS MEANING. 199 

Paul to the Hebrews says : '^Having therefore, bre- 
thren, boldness to enter into the holiest by the blood 
of Jesus, by a new and living way, through the vail, 
that is to say, his flesh." Heb. x. 19, 20. The term 
new is precisely the opposite in meaning to the word 
old. They do not, and cannot mean the same thing. 
A new thing is not an old one repaired. The New 
Testament or covenant is not the old one repaired 
but it is new in the strictest sense of that term. The 
Saviour said, '' No man putteth a piece of new cloth 
into an old garment, for that which is put in to fill 
it up taketh from the garment, and the rent is made 
worse. Neither do men put new wine into old bot- 
tles: else the bottles break, and the wine runneth 
out, and the bottles perish : but they put new wine 
into new bottles, and both are preserved." Mat. ix. 
16,17. 

The new doctrine which was proclaimed by John 
the Baptist and by Jesus Christ, with its element 
of expansion, sparkling in every part of it, required 
something new and suitable to its nature to contain 
it; for, if it had been put into' the old Jewish bottle, 
in its contracted form and with its deficiencies, it 
would have bursted, and all would have been a per- 
fect failure. 

The sacred Scriptures declare that Christ " is the 
Mediator of the New Testament'' (Heb. ix. 15.) 
And that Paul was a minister of the New Testament. 

3. The Jewish Institution was a national estah- 
lishmentj and contained all who belonged to the Jew- 
ish nation, both good and bad. The most of them 
were destitute of the righteousness of God. Paul, 



200 THE VOICE OF TRUTH. 

in his letter to the Eomans, says: ^^ Brethren, my 
heart's desire and prayer to God for Israel is, that 
they might be saved. For I bear them record that 
they have a zeal of God, but not according to know- 
ledge. For they being ignorant of God's righteous- 
ness, and going about to establish their own right- 
eousness, have not submitted themselves unto the 
righteousness of God." Eom. x. 1-3. Many of 
them were just such sinners as stoned Stephen to 
death, and condemned and crucified Christ. 

But the church of Christ, ever since it was organ- 
ized by Him in the days of John the Baptist, has 
been separate and distinct from the State or nation. 
Her voice has ever been opposed to the union of church 
and State, even when she knew that bonds, afflictions, 
and cruel deaths awaited those who advocated such 
sentiments. Prisons, banishments, the flames, and 
death itself could not influence the members of the 
church to give up, for a single moment, this heaven- 
ly principle which was implanted in their hearts by 
the Spirit of God. Thus they lived and have con- 
tinued to live to the present day. Consequently the 
church or churches, which has been, or is now uni- 
ted with the State or nation, is not the church of 
Christ; for it has ever been separate and distinct 
from the world. 

4. It is also evidentj that the church of Christ is 
not a continuance of the Jewish institution, from the 
fact that the conditions of membership are not the 
same. Natural birth, without any reference to 
morality, constituted a Jew a member of the Jewish 
institution. But spiritual birth is the first pre- 



THE TERM CHUECH — ITS MEANING. 201 

requisite to membership in the church under the 
gospel dispensation. John required of those who 
came to his baptism to bring forth fruits showing 
that they had repented of their sins, and that their 
hearts were purified by the grace of God. (Matt, iii.) 
Jesus said to Nicodemus : '' Except a man be born 
again he cannot see the kingdom of God." The new 
birth introduces the humble seekers of salvation into 
the invisible kingdom of God, and by baptism the 
members of this kingdom are initiated into the church, 
which is the only visible organization connected with 
the kingdom of Christ. 

If it be true, as some affirm, that the church of 
Christ is a continuance of the Jewish church, so 
called, then, members of the church persecuted, con- 
demned, and crucified the Saviour. Members of the 
church whipped Paul and cast him and Silas into 
prison at Philippi, for preaching the gospel of Jesus 
Christ, the Son of God, and persecuted and wasted 
the church at Jerusalem, binding and imprisoning 
both men and women. Thus it is plainly seen that 
this unscriptural theory places the church in a very 
singular predicament. According to this theory the 
majority of its members were vile persecutors, mur- 
derers and a generation of vipers. But by reference 
to the word of God it will be seen that these are not 
characteristics of the true church. Paul addresses 
the churches as saints, and faithful brethren in 
Christ Jesus, (Col. i. 2,) and as being ''in God the 
Pather and in the Lord Jesus Christ," (1 Thes. i. 1,) 
and also as children of light, (1 Thes. v. 5,)who are 
guided by the Spirit of God. The members of the 



202 THE VOICE OF THUTH. 

church of Christ, instead of persecuting and destroying 
men on account of their religious principles, seek to 
promote their happiness, and to lead them in the way 
of truth and righteousness. 

III. — The Chuech of Christ has peculiar 

MARKS BY WHICH IT MAY EASILY BE IDENTIFIED AND 
DISTINGUISHED FROM ALL OTHERS THAT CLAIM TO BE 

CHURCHES OF GOD; a few of which we propose to 
mention. 

1. It is an executive hody^ which meets in the 
name of Jesus and transacts business by His autho- 
rity. It is governed, in all its transactions of busi- 
ness, by the laws of Christ, the head of the church. 
The officers or members of the church never act 
as legislators to enact laws for its government. The 
perfect law of liberty is its guide in faith and prac- 
tice. 

2. It is a local, independent hody^ like the model 
church at Jerusalem, and the apostolic churches, 
which were organized and built up according to the 
same divine pattern. The Lord has intrusted to 
His churches the privilege of self-government This 
agrees with the prediction of Daniel when he said : 
^' And the kingdom and dominion, and the greatness 
of the kingdom under the whole heaven, shall be given 
to the people of the saints of the most High." Dan. vii. 
27. '^ The New Testament, which contains the charter, 
constitution, and discipline of Christ's churches, 
defines and limits their rights and privileges." 

As an independent body, the church of Christ ex- 
ercises the right, with which it is invested, to receive 



THE TERM CHURCH — ITS MEANING. 203 

or reject applications for membership. This right 
is recognized and enjoined in the sacred Scriptures. 
Paul to the Komans says, ''Him that is weak in the 
faith receive ye, but not to doubtful disputations." 
Kom. xiv. 1, It has the entire control over all its 
own members, and deals with those who violate the 
law of God. The Saviour gave His disciples special 
directions touching this subject, which is recorded 
in Mat. xviii. 15-17 : " Moreover, if thy brother 
shall trespass against thee, go and tell him 'his fault 
between thee and him alone : if he shall hear thee, 
thou hast gained thy brother. But if he will not 
hear thee, then take with thee one or two more, that 
in the mouth of two or three witnesses every word 
may be established. And if he shall neglect to hear 
them, tell it unto the church : but if he neglect to 
hear the churchy let him be unto thee as an heathen 
man and a publican.'' These directions are so plain 
and definite that no one, it seems to us, can mis- 
understand them. The Saviour did not direct His 
disciples to go and tell the ruling elders or the min- 
ister ''in charge,'' but, tell the church, which is capa- 
ble of deciding "all questions involving the charac- 
ter and conduct of its own members." Its decisions 
are final, and can be reversed only by itself, for it is 
the highest tribunal on earth. 

Paul directed the church at Corinth to exclude a 
certain fornicator from its fellowship. ^' In the 
name of our Lord Jesus Christ, when ye are gath- 
ered together, and my Spirit, with the power of our 
Lord Jesus Christ, to deliver such an one unto Sa- 
tan for the destruction of the flesh, that the spirit 



204 THE VOICE OF TRUTH. 

may be saved in the day of our Lord Jesus." 1 Cor. 
V. 4, 5. The church acted promptly in this case, 
and excluded the offender. This is evident from his 
second letter to the church at Corinth, for he recom- 
mended the church to restore the one who had been 
excluded from their fellowship. '^ Sufficient to such 
a man is this punishment, which was inflicted by 
many. So that contrariwise ye ought to forgive 
him and comfort him, lest, perhaps, such a one 
should be swallowed up with over much sorrow. 
Wherefore I beseech you that ye would confirm 
your love toward him." 2 Cor. ii. 6-8. It is plain- 
ly seen from these Scriptures that the church receives 
members, excludes offenders, and restores the penitent. 

3. The church of Christ elects and ordains her 
own officers. The evidence of Scripture on this 
point is clear and conclusive. '^ We read of the elec- 
tion of an apostle, and of deacons, elders and mes- 
sengers by the churches. The first instance on record 
is the appointment of an apostle to fill the place of 
Judas Iscariot. (Acts i. 15-26.) If the apostles 
had felt themselves authorized to act on their own 
responsibility in any case, certainly it would have 
been in this case, where a vacancy was to be filled 
in their own body. But they committed the choice, 
under God, to the hundred and twenty disciples, or 
first church : '' And they gave forth their lots, (or 
votes, and the lot fell upon Matthias, and he was 
numbered with the eleven apostles. Thus the prin- 
'ciple of popular election to office was settled at the 
outset." (Missiles of Truth, p. 224.) 

In compliance with the request of the apostles, 



THE TEEM* CHUBCE— ITS MEANIKG. 2C5 

the churcli at Jerusalem elected seven men of their 
own number as deacons, and set them before the 
apostles, who prayed and laid their hands on them. 
(Acts vi. 1-6.) The churches also elected messen- 
ger to accompany their missionaries. ''Then 
pleased it the apostles and elders, with the whole 
church, to send chosen men of of their own compa- 
ny to Antioch with Paul and Barnabas; namely, 
Judas surnamed Barsabas, and Silas, chief men 
among the brethren.'' Acts xv. 22. Again — '' And 
we have sent with him (Titus) the brother, whose 
praise is in the gospel throughout all the church- 
es. And not that only, but who was also chosen 
of the churches to travel with us with this grace, 
which is administered by us to the glory of the 
same Lord, and declaration of your ready mind." 
2 Cor. viii. 18, 19. Thus it is plainly seen from 
the sacred Scriptures that the whole government 
'of the church of Christ is vested in its members, 
and not in bishops, ministers or ruling elders. 
The church alone, according to the divine law, 
must govern itself. Ministers and deacons are 
amenable to the particular church of which they 
are members. The same laws apply to both mem- 
bers and officers. If a minister or deacon com- 
mits a crime, the church deals with him as with 
any other member of their body, and there is no 
appeal from their decisions. Associations or coun- 
cils have no jurisdiction over the churches. They 
may advise and request the churches to do certain 
things, but cannot make laws and regulations for 
their government. 

18 



206 THE VOICE OF TEUTH. 

4. The true church — the church of Christ — has 
only two classes of officers in it, — Bishops or Elders 
and Deacons. The terms bishop and elder are used 
interchangeably. The same person is called bishop 
and elder. Paul on his way to Jerusalem sent from 
Miletus to Ephesus, '' and called the elders of the 
church/' and in his address to them, he said : ^^ Take 
heed therefore unto yourselves, and to all the flock 
over the which the Holy Ghost hath made you over- 
seers, to feed the church of God, which he hath 
purchased with his own blood.'' Acts xx. 17, and 
28. In the 17th verse they are termed elders, and 
the same persons in the 28th verse are called over^ 
seers — bishops, 

MosHEiM says : ^^ The rulers of the church were 
denominated sometimes presbyters or elders — a des- 
ignation borrowed from the Jews, and indicative 
rather of the wisdom than the age of the persons ; 
and sometimes bishops also ; for it is most manifest 
that both terms are promiscuously used in the New 
Testament of one and the same class of persons. 
Acts XX. 17, 28 ; Phil. i. 1 ; 1 Tim. iii. 1 ; Titus 
i. 5, 7." {Mosh. Eccle, Hist, voll,p. 69.) 

The qualifications and duties of only two classes 
are mentioned in the word of God, — Bishop and 
Deacon. (1 Tim. iii. 1-13.) The duties and qualifi- 
cations of ruling elders, or of a third class of officers 
are not given in the sacred record. 

The term elder is always employed in the New 
Testament to designate a minister of the gospel. 
There is not a single instance recorded in the New 
Testament where any one was called elder who was 



THE TERM CHURCH — ITS MEANING. 207 

not a minister of the gospel. Euling and teaching 
are connected together in the same person as the ap- 
propriate work of pastors. Paul, in his letter to the 
Thessalonians, says : '^ And we beseech you, breth- 
ren, to know them who labor among yoUy and are 
over you in the Lord, and admonish you, and to es- 
teem them very highly in love for their work s 
sake." 1 Thess. v. 12, 13. Again, ^' Eemember 
them which have the rule over you, who have spoken 
unto you the word of God : whose faith follow, con- 
sidering the end of their conversation." Heb. xiii. 7. 

MosHEiM says : ^^ This distinction between teach- 
ing and ruling elders, if it ever existed, was certain- 
ly of not long continuance ; for Paul makes it a 
requisite qualification of all bishops or presbyters, 
that they be able to teach and instruct others. 1 
Tim. iii. 2, etc." {Mosh, Ecde. Hist vol. l,p. 69.) 

It being true that the word of God recognizes but 
two classes of officers as belonging to the church of 
Christ, then, it is evident that the pedobaptist de- 
mominations with their superior order of bishops, 
and ruling elders, who are not ministers of the 
gospel, are false churches. 

5. The church of Christ has no infants in it. 
Those who were baptized by John, and the disciples 
of Christ under his immediate control and direction, 
were believers. The model church, constituted by 
Christ Himself, was composed of believers who were 
capable of understanding the laws and regulations of 
the kingdom, and of transacting business pertaining 
to the interest of the church. Indeed, the very 
meaning of the term translated church, excludes in- 



208 THE VOICE OF TEUTH. 

fants. A business assembly lias no use for sucb 
members. The commission, also, excludes infants. 

The Saviour said to His disciples, ^^ Go ye into 
all the world, and preach the gospel to every crea- 
ture. He that believeth and is baptized shall be saved.'' 
Mark xvi. 15, 16. Then, according to the law of 
Christ, none are to be baptized but believers. Infants 
cannot believe, therefore, they are not to be baptized. 

Calvin, speaking of this, says : '^ Because Christ 
requires teaching before baptizing, and will have be- 
lievers admitted to baptism, baptism does not seem 
rightly administered except faith precede. Under 
this pretence the Anabaptists loudly clamored against 
pedobaptism." 

De. Woods says : ^' We have no express precept or 
example for infant baptism in all our holy writings." 

Infant baptism was not known in the apostolic 
churches, and never has been practised by the church 
of Christ. ^^ Its birth-place was a district of North- 
ern Africa, one of the least enlightened portions of 
the earth in that age ; the time, the middle of the 
third century ; the occasion, certain unscriptural 
notions which had gained prevalence respecting the 
design and efficacy of the baptismal rite." (Cramp's 
Bap. Hist., p. 32.) 

It is purely of African descent — born in ignorance, 
and nourished and cherished by ignorance, for it is 
evident that it cannot live where the Bible is cor-, 
rectly understood, and strictly and honestly obeyed. 

As there is no precept or example in the sacred 
Scriptures for infant baptism, the advocates of this 
rite infer that children were baptized, and the fol- 



THE TERM CHUKCH — ITS MEANING. 209 

lowing Scripture is quoted to sustain the inference : 
" Suffer the little children to come unto me, and 
forbid them not ; for of such is the kingdom of 
heaven." Mark x. 14. Were these children brought 
to Christ that they might be baptized ? It is evi- 
dent that they were not. We have no right to be- 
lieve that those who brought them ever thought of 
baptism, for they used no word or words to express 
such a thought. Then, for what did they bring 
them to Jesus ? The answer is at hand : ^^ And 
they brought young children to him that he should 
touch them," verse 13. Christ simply took them 
in His arms and blessed them. There is not a single 
word said in the whole narrative about baptism. 
Moreover, Christ never baptized any one, conse- 
quently did not baptize these children which were 
brought to Him. But, then, it is said, of such is 
the kingdom of heaven. Suppose Christ did say 
this : — It has nothing to do with their baptism. It 
is only teaching that infants will be saved. 

Barnes, commenting on the passage under consid- 
eration, says : '^ Of such as these — that is of per- 
sons with such tempers as these is the church to be 
composed. He does not say of these infants, but of 
such persons as resemble them, or were like them 
in temper, was the kingdom of heaven made up." 

Bishop Taylor says: "From the action of 
Christ blessing infants, to infer that they are to be 
baptized, proves nothing so much as a want of a 
better argument; for the conclusion would, with 
more probability, be derived thus : — Christ blessed 
infants, and so dismissed them, but baptized them 

18* 



210 THE VOICE OF TRUTH. 

not; therefore infants are not to be baptized." {Lib- 
erty of Prophecy, p. 230.) 

The advocates of infant baptism acknowledge that 
they have no thus saith the Lord for it, but say that 
there is as much authority for it as there is for fe- 
male communion. Is this true ? By reference to 
the word of God it will be seen that this is not a cor- 
rect statement. Then to the law and testimony. 

Jesus Christ established His church on earth, and 
women became members of it. They were associ- 
ated with Christ and His apostles. The two disci- 
ples that went to Emmaus after the crucifixion of 
Christ, said to him : '' Tea, certain women of our 
company made us astonished, which were early at 
the sepulchre." Luke xxiv. 22. The company of 
disciples that tarried at Jerusalem, according to the 
command of the Saviour, to be endued with power 
from on high, was composed partly of women, 
^^ These all continued with one accord in prayer and 
supplication, with the women, and Mary, the mother 
of Jesus, and his brethren." Acts i. 14. Not one 
of this number was absent on the day of Pentecost, 
for it is written : " And when the day of Pentecost 
was fully come, they were all with one accord in one 
place/' Acts ii. 1. These men and women com- 
posed the church at Jerusalem. To them were add- 
ed, on that day, about three thousand souls. 

It is also evident that women were members of 
the church of Christ, from the fact that they were 
persecuted as such. The inspired writer, speaking 
of the church at Jerusalem, says : " As for Saul, he 
made havoc of the church, entering into every house, 



-THE TEEM CHURCH — ITS MEANING. 211 

and haling men and womerij committed them to 
prison." Acts viii. 3. He also received authority 
from the High Priest to go to Damascus and bring 
both men and women bound to Jerusalem. (Acts ix. 
2.) When Philip went down to Samaria and 
preached Christ unto them, they believed, and were 
baptized, both men and women. (Acts viii. 6-12.) 

Other Scriptures might be adduced, but we deem 
these sufficient to establish beyond a shadow of a 
doubt, that women were members of the church of 
Christ. 

2. The Lord's supper is a church ordinance. It 
was instituted as such, and is so considered by the 
intelligent pedobaptist writers. The members of the 
church, according to the divine law, are under obli- 
gations to observe it. 

The church at Jerusalem, as we have already 
shown, was composed of men and women^ and the 
members of this church, without any exception, par- 
took of the Lord's supper, for it is written : '' And ; 
they continued steadfastly in the apostles' doctrine 
and fellowship, and in breaking of breads and in 
prayers." Acts ii. 42. 

This is plain proof that women did partake of the 
Lord's supper. 

The inspired writer, speaking of Paul's visit to 
Troas, said : ^' And upon the first day of the week 
when the disciples came together to break bread, 
Paul preached unto them, ready to depart on the 
morrow." Acts xx. 7. Here it is said that the 
disciples without any exception, came together to 
eat the Lord's supper. It being true that women 



212 THE VOICE OF TKUTH. 

are disciples as well as men, we have direct proof 
that they did eat the Lord's supper. 

Women were members of the church at Corinth, 
(1 Cor. xi.) and Paul delivered the Lord's supper 
to this church, without exception. ^' For I have re- 
ceived of the Lord that which I delivered unto you, 
That the Lord Jesus, the same night in which he 
was betrayed, took bread : and w^hen he had given 
thanks, he brake it, and said. Take, eat ; this is my 
body, which is broken for you ; this do in remem- 
brance of me,'^ &c. 1 Cor. xi. 23. From the 
whole account, it is evident that all the members of 
this church were concerned in eating the Lord's sup- 
per. This is evident also from the fact that the 
word translated man^ in verses 28 and 34, includes 
both male and female. Indeed, under the gospel 
dispensation there is neither male nor female, but 
'^all are one in Christ Jesus." Gal. iii. 28. 

Thus we have shown, from the sacred Scriptures, 
that women were members of -the church of Christ, 
and as such they did, in obedience to the will of 
Christ, partake of the Lord's supper. 

But when we come to examine the word of God 
touching the subject of infant baptism, we find neither 
precept ""nor example for it. There is not a single 
instance recorded in the Scriptures where an infant 
was baptized, or where Christ or any of the apostles 
authorized any one to baptize infants. 

Neandek says : '' The practice of infant baptism 
was remote from this (apostolic) age. From the ex- 
ample of household baptism, infant baptism can by 
no means be inferred ; for the passage, 1 Cor. xvi. 



THE TERM CHURCH — ^^ITS MEANING. 213 

15, shows the incorrectness of such a conclusion. It 
is there made evident that the whole family of Ste- 
phanas, baptized by Paul, consisted purely of adults. 
Not only the late appearance of any express mention 
of infant baptism, but the long-continued opposition 
to it, leads to the conclusion that it was not of apos- 
tolic origin/' 

Truly there is no thus-saith-the-Lord for infant 
baptism or infant membership. Such a thing was 
never known in the days of the apostles, or for hun- 
dreds of years after their death. It is simply a tradi- 
tion, and a commandment of men, based on the popish 
dogma of baptismal regeneration. 

The only authority to baptize any one is the com- 
mission which our Lord gave to His disciples, (Mark 
xvi. 15, 16.) This commission clearly points out 
the proper subjects of baptism — those who are capa- 
ble of being taught and of believing. Faith must 
precede baptism, according to the divine law. This 
excludes infants from baptism ; for th6y are not ca- 
pable of exercising faith in the Lord Jesus Christ, 
and settles the question on this particular point. 

It is remarkably strange that intelligent men, pro- 
fessing to love and obey God, contend for and prac- 
tice infant baptism, and at the same time acknow- 
ledge that it is not of apostolic origin — that they 
have not a thus-saith-the-Lord for it. We have but 
little confidence in the sincerity and honesty of all 
such. It shows, to say the least of it, that they 
prefer to obey man rather than God. 

6. The immersion of professed believers in Jesics 
Christj has been the faith and practice of the true 



214 THE VOICE OF TRUTH. 

church from the first establishment to the present 
time. Therefore, the church is composed of pro- 
fessed believers in Christ, who have been immersed 
by a legal administrator. There is nothing more 
apparent than the baptism of the New Testament is 
the immersion of believers. When we turn to the 
sacred record, we read of the baptism of believers, 
and of churches composed of baptized believers. 
<^ We read of no other baptism, no other churches, 
* * * * All who were baptized, professed to be 
believers in Christ, and were baptized as such. The 
profession of faith was held to be essential to bap- 
tism and church fellowship. None could profess 
faith who were incapable of Zeroising it. The act 
of profession . implied understanding, conviction, ap- 
probation, choice.'* {Cramps Bap, Hist.yp. 16). 

The church has always believed and taught that 
faith was a personal act, and should precede bap- 
tism. Parents cannot believe for their children, 
neither can the children believe for their parents. 

The doctrine of baptismal regeneration, infant 
baptism and membership — sprinkling and pouring 
for water baptism, were never known in the church 
of Christ. These are marks of a false church. 

It is a remarkable fact that the church, so called, 
of Eome, and every one which has branched out 
from it, directly or indirectly j exhibit these marks in 
such a plain manner, that no one can mistake them. 
The correctness of this statement will be seen by 
reference to the confessions of faith, and the writings 
of these denominations. The Eoman Catholics, the 
oldest of the pedobaptist denominations, says: — '^If 



THE TERM CHURCH — ITS MEANING. 215 

any one shall say that baptism is not necessary to 
salvation, let him be accursed." * * * * gy ^^^p. 
tism we are joined and knit to Christ, as members to 
the head. By baptism we are signed with a charac- 
ter which can never be blotted out of our soul. 
Besides the other things which we obtain by bap- 
tism, it opens to every one the gate of heaven, 
which, before, through sin, was shut." 

We take up the book of common prayer, used by 
the Episcopalians, who came out from Rome, and 
turn to the ^^ Directory for the administration of the 
sacraments," and here we learn, that, previous to 
baptism, the officiating minister is instructed to pray 
thus : '^ Almighty and immortal Grod, the aid of all 
that need, the helper of all that flee to Thee for suc- 
cor, the life of them that believe, and the resurrec- 
tion of the dead; we call upon Thee for this infant, 
that he, coming to Thy holy baptism, may receive 
remission of his sins by spiritual regeneration,^' 
That they do believe that infants are regenerated by 
baptism, is evident from the fact, that immediately 
after baptism, the minister is required thus to 
address the church : — '' Seeing, dearly beloved, that 
this child is regenerate, and grafted into the body of 
Christ, let us give thanks to Almighty God for these 
benefits," and the prayer begins thus: '' We yield 
Thee hearty thanks, most merciful Father, that it 
hath pleased Thee to regenerate this infant with Thy 
Holy Spirit." This is so plain it needs no explana- 
tion. In their catechism, we have the following 
questions and answers, which are to be learned by 
every person before he is brought to be confirmed 
by the bishop. 



216 THE VOICE OF TRUTH. 

'^ Quest What is your name ? Ans. N. or M. 
Quest, Who gave you this name ? Ans, My spon- 
sors in baptism, wherein I was made a member of 
Christ, the child of God, and an inheritor of the 
kingdom of heaven." Again, the question is asked: 
'' How many sacraments hath Christ ordained in His 
church ? Ans. Two only, as generally necessary to 
salvation, that is to say, baptism and the Lord's 
Supper." These quotations from the book of com- 
mon prayer, teach plainly that the Episcopalians 
believe in baptismal regeneration and infant baptism. 

The Methodists, who came out from the Episco- 
palians in • 1737, teach substantially the same doc- 
trine, touching infant baptism and baptismal regen- 
eration. Consequently it has the same distinguishing 
marks which is exhibited by its mother, the Episco- 
palian, the daughter of Eome, 

We turn to the Methodist Discipline, and under 
the head of ''Ministration of baptism to infants," 
we have these words: ''We beseech Thee, for Thine 
infinite mercies, that Thou wilt look upon this child, 
wash him with the Holy Ghost : that he being 
delivered from Thy wrath, may be received into the 
ark of Christ's church." * * * * 0, merciful God, 
grant that the old Adam in this child may be so 
buried, that the new man may be raised up in him. 
Amen." (Pp. 140 and 142). Again— '^ Eegard, we 
beseech Thee, the supplications of Thy congregation; 
sanctify this water for this holy sacrament; and 
grant that this child now to be baptized, may receive 
the fulness of Thy grace, and ever remain in the. 
number of Thy faithful and elect children, through 



THE TERM CHURCH ITS MEANING. 217 

Jesus Christ, our Lord, Amen/' (p. 143). These 
utterances agree with the words of Wesley, touching 
the same subject, for he says : ^^ If infants are guilty 
of original sin, then they are proper subjects of 
baptism, seeing, in the ordinary way, they cannot 
be saved, unless this be washed away by baptism.'' 
(Doctrinal Tracts, p. 251). Under the head of ^'The 
ministration of baptism to such as are of riper 
years," and after the prayers of the minister and 
congregation, the minister is directed to ^' speak to 
the persons to be baptized, on this wise: — Well- 
beloved, who are come hither to receive holy bap- 
tism, ye have heard how the congregation hath 
prayed that our Lord, Jesus Christ would vouchsafe 
to receive you, and bless you, to release you of your 
sins, to give you the kingdom of heaven and ever- 
lasting life," (p. 148). 

The doctrine taught in the discipline touching the 
efficacy of baptism is in perfect harmony with the 
sentiments of Wesley on this subject. In his trea- 
tise on baptism, he says : '' What are the benefits we 
receive by baptism, is the next point to be consid- 
ered. And the first of these is, the washing away 
the guilt of original sin, by the application of the 
merits of Christ's death." [Doctrinal Tracts, p, 146.) 
' But as by the off'ence of one, judgment came upon 
all men to condemnation ; so by the righteousness of 
one, the free gift came upon all men to justification 
of life. And the virtue of this free gift, the merits 
of Christ's life and death, are applied to us in baptism. 
He gave himself for the church, that He might sanc- 
tify and cleanse it with the washing of water by the 
19 



218 THE VOICE OF TRUTH. 

word;' Eph. v. 25, 26 ; namely in baptism, the or- 
dinary instrument of our justification. Agreeably 
to this our church prays in the baptismal office, that 
the person to be baptized, may be washed and sanc- 
tified by the Holy Ghost, and being delivered from 
God's wrath, receive remission of sins, and enjoy the 
everlasting benediction of His heavenly washing." 
2. ^^ By baptism we enter into covenant with God ; 
into that everlasting covenant, which He hath com- 
manded forever," (p. 247.) 3. ^' By baptism we 
are admitted into the church, and consequently 
made members of Christ, its head.'' 4. '^By bap- 
tism we who were 'by nature the children of wrath,* 
are made the children of God." — (p. 148.) '^By water, 
then, as s, means, the water of baptism, we are re- 
generated or born again," (p. 249.) Again, — ^' In 
the ordinary way, there is no other means of enter- 
ing into the church or into heaven. In all ages, the 
outward baptism is a means of the inward," (p. 
250.) 

Thus we see that Mr. Wesley taught, in plain and 
emphatic terms, the doctrine of baptismal regenera- 
tion, and we have shown that the discipline, which 
was written by him, teaches precisely the same sen- 
timents touching the efficacy of baptism, and it con- 
tains, according to the title page, '^ The Doctrines 
and Discipline of the Methodist Episcopal Church." 
It is received by them as such. 

The Presbyterian church and its descendants ex- 
hibit the same marks. — Infant baptism, sprinkling 
and pouring for water baptism, and baptismal re- 
generation — which distinguish the Episcopalians 



THE TEEM CHUECH — ITS MEANING. 219 

and Methodists from the true church, and plainly 
show that they are the descendants of Rome. 

The truth of these statements is confirmed by ec- 
clesiastical history, the Presbyterian Confession of 
Faith, and their standard writers. We turn to the 
Confession of Faith, and in the 28th chapter, which 
treats of baptism, we find the following words : 

^' Not only those who do actually profess faith in, 
and obedience unto Christ, but also the infants of 
one or both believing parents are to be baptized," (p. 
146.) Again, — " The efficacy of baptism is not 
tied to that moment of time wherein it is adminis- 
tered ; yet, notwithstanding, by the right use of this 
ordinance the grace promised is not only ofiered, but 
really exhibited and conferred by the Holy Grhost, to 
such (whether of age or infants,) as that grace be- 
longeth unto, according to the coilnsel of God's own 
will, in His appointed time," (p. 149.) 

Here we are plainly taught that the efficacy of 
baptism is such that the promised grace is not only 
offered but really exhibited and confeeeed, either at 
the time of the administration of baptism or 
afterwards, by the Holy Grhost, provided always 
that the one so baptized is embraced in the counsels 
of G-od's mercy — is one of the definite elect unto 
life — ^he is regenerated in baptism. Now, to show 
that we do not misunderstand, or misrepresent the 
sentiments of the Presbyterians on this subject, we 
turn to p. 326. Here the following question is 
asked, and the answer given : What are the outward 
means whereby Christ communicates to us the bene* 
fits of His mediation? Ans. The outward and ordi- 



220 THE VOICE OF TRUTH. 

nary means, whereby Christ comunicates to His 
church the benefits of his mediation, are all His or- 
dinances; especially the word, sacraments, and 
prayer ; all of which are made effectual to the elect 
for their salvation." Again, — ^^ Under the New 
Testament Christ hath instituted in His church only 
two sacraments, baptism and the Lords supper," 
(p. 337.) The question is asked, ^^ How do the sacra- 
ments become effectual m^eans of, salvation ? Ans. 
The sacraments become* effectual means of salvation, 
not by any power in themselves, or any virtue de- 
rived from the piety or intention of him by whom 
they are administered ; but only by the working of 
the Holy Ghost, and the blessing of Christ by whom 
they are instituted," (p. 334.) 

Here it is expressed in plain, emphatic terms that 
the sacraments, — baptism and the Lord's supper — 
not only become the means, but the effectual m^eans 
of salvation. Remove these effectual means, and, 
according to the theory of the Presbyterians, there 
can be no salvation. 

Mr. Henry, the eminent commentator, in his 
treatise on baptism says : ^^ The gospel contains not 
only a doctrine, but a covenant ; and by baptism we 
are brought into that covenant. Baptism wrests 
the keys of the heart out of the hand of the strong 
man armed, that the possession may be rendered to 
Him whose right it is. The water of. baptism is de- 
signed for our cleansing from the spots and defile- 
ments of the flesh. In baptism our names are en- 
graved on the breast-plate of the High Priest. This, 
then, is the efficacy of baptism ; it is putting the 



THE TERM CHUECH — ITS MEANINa. 221 

child's name in the gospel grant. We are baptized 
into Christ's death, that is, God doth in that ordi- 
nance, seal, confirm, and make over to us all the 
benefits of the death of Christ." 

Here we have an explanation of the whole matter. 
Here baptismal regeneration is taught in as plain 
terms as Roman Catholics ever taught it. 

The Cumberland Presbyterians, on the subject of 
baptism, teach precisely the same doctrine as taught 
by their progenitor, as may be seen by comparing 
their Confessions of Faith. They teach that, in 
the right use of baptism, the promised grace is con- 
ferred on those who are baptized. '^ The efficacy 
of baptism is not tied to that moment of time 
wherein it is administered ; yet notwithstanding, by 
the right use of this ordinance, the grace promised 
is not only offered, but really exhibited and con- 
ferred by the Holy Ghost." {Cumberland Preshy- 
terian Confession of Faith, p, 119.) This is suffi- 
cient to show that the whole family of Presbyteri- 
ans speak the same sentiments touching the efficacy 
of baptism. 

Infant baptism, sprinkling and pouring for water 
baptism and baptismal regeneration, occupies a prom- 
inent place in the creeds of the Presbyterians, Metho- 
dists, Episcopalians, Lutherans, and Roman Catholics. 

These traditions and commandments of men un- 
derlie their whole system. Remove them and the 
beautiful fabric falls. Truly they have laid aside 
the commandment of God, and teach for doctrines 
the traditions of men, and thus have made the word 
of God of none eff'ect. (Mark vii. 7-13.) Vast 

19* 



222 THE VOICE OF TRUTH. 

multitudes, both living and dead, of the race of 
Adam have been led to accept these false doctrines 
and rely on them for salvation to the destruction of 
their souls ; for no one who believes and practices 
heresies can be saved. Heresies are placed in the 
dark catalogue of the works of the flesh, and the 
inspired writer says, ^' They which do such things 
shall not inherit the kingdom of God/' Gal. v. 21. 
Again, — ^^But though we, or an angel from heaven, 
preach any other gospel unto you than that which 
we have preached unto you, let him be accursed.'* 
Gal. i. 8. Nothing but the truth can make us free. 
(John viii. 32; xiv. 6.) While error leads to bond- 
age and eternal death, the truth leads to salvation, 
and eternal life* 

7. The Church of Christ has never aposta- 
tized. The powers of darkness have never pre- 
vailed against her, and Jesus assured His disci- 
ples that they never should prevail against His 
church. For more than eighteen hundred and forty 
years she has remained steadfast and unmovable 
in the doctrine of Christ. No influence has ever 
been able to induce her to forsake the truth and ac- 
cept, and practice the traditions and commandments 
of men. She has ever been the pillar and ground 
of the truth. (1 Tim. iii. 15.) 

The true church never was in Rome, consequent- 
ly never came out of her. The reformation was not 
a reformation of Christ's church. It was confined 
to the church, so called, of Rome. Luther and Cal- 
vin were Catholic priests when they conceived the 
idea of a reform, and were never connected with the 



THE TERM CHUHCH — ITS MEANINQ. 223 

Church of Christ, before nor after the reformation. 
The reformation of these reformers consisted, it ap- 
pears to us, more in the change of position, than in 
the change of their sentiments ; for after they came 
out from Eome, instead of identifying themselves 
with the true church, they formed churches of their 
own, and then taught and practiced the same prin- 
ciples and traditions, which they had learned from 
the mother of harlots : — Infant baptism, sprinkling 
and pouring for water baptism, baptismal regenera- 
tion, the union of church and state, and a persecut- 
ing spirit, which they exercised with energy, and 
with all the fiendish cruelty that was ever exhibited 
by Eome herself. Their garments were crimsoned 
with the blood of saints — the members of the church 
of God. 

The true church never did so far depart from the 
principles of Christianity, or become so corrupt as to 
have any part or lot in such a reformation, or to en- 
courage, directly or indirectly, such unscriptural 
and unholy principles as were advocated and prac- 
ticed by the reformers. 

8. The church of Christ never persecuted. Her 
garments have never been stained with blood. This 
is a peculiar, and distinguishing mark of the true 
church. • The truth, by which she has always been 
governed, and sustained, leads to peace, love, and 
desires for the present and eternal happiness of 
mankind. But error, which she has always opposed, 
leads to confusion, hatred, and to persecution. It 
contains these elements wherever it exists. There- 
fore, all sects which believe and teach false doctrines, 



224 THE VOICE OF TRUTH. 

have tlie spirit of oppression, and whenever permit- 
ted by the laws of the land they persecute those who 
oppose their peculiar sentiments. Ecclesiastical his- 
tory testifies to the truth of this statement. 

The church, while she never persecuted, has 
suffered persecution in every land and nation, where 
she has disseminated the truth in its original purity. 

On account of her devotion to the doctrine of 
Christ and opposition to the traditions and command- 
ments of men, multitudes of the members of the 
Church of Christ were put to death by the Roman 
Catholics and the Reformers. 

We have shown clearly from the word of God, 
that, the sects which hold and teach baptismal re- 
generation, infant baptism, sprinkling and pouring 
for baptism, and the union of church and state, 
have no right or title to the name, the churches of 
Christ, or branches of it, for the essential character- 
istics of the true church are not exhibited by them. 
Their fruit is entirely different from the original. 
Moreover there is not a denomination in the world 
which believes and teaches baptismal regeneration, 
or infant baptism, and sprinkling and pouring for 
baptism, or the union of church and state that is 
identical in age with the original and true church, 
which was constituted A. D. 31. The Roman Cath- 
olics came into existence about two hundred years 
after the true church was organized. The Luther- 
an and Presbyterian churches, so called, which 
came out of Rome, were formed in 1525. The Epis- 
copalians, 1534. The Methodists 1737. The Cum- 
berland Presbyterians in 1810, and the CampbeUites 



THE TEKM CHURCH — ITS MEANING. 225 

about 1830. This failure of identity in age is pos- 
itive and incontestable proof that they are not the 
churches of Christ. 

The Baptists are the only true and living repre- 
sentatives of the Church of Christ. They have al- 
ways been true and faithful witnesses of God, and 
are the onl)^ denomination (who practice baptism) 
that reject, in every sense of the term, the unscrip- 
tural, and soul-destroying doctrine of baptismal 
regeneration. 

The Baptist churches have all the marks and 
signs of the true church, a few of which we briefly 
mention. 

1. They consist only of professed believers in 
Christ, who were initiated into the church by im- 
mersion, administered by an officer of the church. 
They have always taught that none but true believ- 
ers are proper subjects of baptism. 

2. Like the apostolic churches, they are local, inde- 
pendent organizations, recognizing no authority 
above themselves, except that of Christ. 

3. They elect and ordain their own officers, choose 
pastors, and niessengers ; receive members, and deal 
with those of their members who transgress the 
law of Christ. There is no appeal from their deci- 
sions, for they are the highest power on earth. 

4. They recognize only two classes of officers : 
Bishops or elders and deacons. The qualifications 
of these two classes are given in the word of God, 
and no more. They teach that there is no such 
thing as ruling elders, who are not ministers of the 
gospel, or a superior order of bishops. 



226 THE VOICE OF TEUTH. 

5. Christ is their only law-giver, and the word of 
God their guide in faith and practice, consequently 
they reject every doctrine which is not found taught 
in the word of God. 

6. Like the model church, they contain no in- 
fants. None but such as are capable of repenting 
and believing in the Lord Jesus Christ to the saving 
of their souls, can become members of Baptist 
churches. The word of God recognizes no others 
as proper subjects for church membership. (Mark 
xvi. 16.) 

7. The Baptists never shed blood for conscience' 
sake. Their garments have never been stained with 
the blood of saints. No persecuting church can be 
the church of Christ. 

8. The church which Christ constituted, soon af- 
ter His baptism, and during the ministry of John 
the Baptist, was a Baptist church ; for there is no 
denomination in existence which is identical with it 
in age, faith and practice, except the- Baptist; and 
there has been a regular succession of churches from 
that time to the present. This is evident from the 
words of Jesus, when He said to His disciples : 
^' Upon this rock I will build my church, and the gates 
of hell shall not prevail against it." Again, — "And, 
lo ! I am with you always, even unto the end of the 
world/' Matt, xxviii. 20. There never has been a 
single moment, since Christ uttered these words, 
that His church did not exist. 

In the second place, it is evident that there has 
been a regular succession of churches from the fact 
that they were persecuted, almost incessantly, for 



THE TEEM CHUKCH — ITS MEANING. 227 

more than seventeen hundred years after Christ. 
Their whole history is marked with blood, shed by 
those who professed to be the true servants of God. 

It is true that they did not always bear the 
name of Baptist, for in ancient times they were 
known by a variety of names, which were given to 
them by their enemies ; such as Donatists, Albigenses, 
Waldenses, Anabaptists, etc. But they were one in 
sentiment^ taking the word of God for their guide 
in faith and practice. President Edwards, in speak- 
ing of the Waldenses and others, says ; ^^ In every 
age of this dark time there appeared particular per- 
sons in all parts of Christendom, who bore testimony 
against the corruptions of the church of Rome. 
There is no one age of Antichrist, even in the dark- 
est time of all, but ecclesiastical historians mention 
a great many by name who manifested an abhorrence 
of the Pope and his idolatrous worship, and plead 
for the ancient purity of doctrine and worship. God 
was pleased to maintain an uninterrupted succession 
of witnesses through the whole time, in Germany, 
France, Britain, and other countries, as historians 
demonstrate and mention them by name, and give 
an account of the testimony which they held. Many 
of them were private persons, and many ministers, 
and some magistrates and persons of great distinc- 
tion. And there were members in every age who 
were persecuted and put to death for their testi- 
mony." (See Benedict's History, p. 350.) 

MosHEiM, a pedobaptist historian, speaking of the 
Baptists and their antiquity, says : ^' The true origin 
of that sect which acquired the denomination of 



228 THE VOICE OF TRUTH. 

Anabaptist by their ministering anew the rite of 
baptism to those who came over to their communion, 
and derived that of Mennonites from the famous man 
to whom they owe the greatest part of their feUcity, 
is hid in the remote depth of antiquity, and is, of 
consequence, extremely difficult to be ascertained. 
This uncertainty will not appear surprising when it 
is considered that this sect started up all of a sud- 
den, in several countries at the same point of time, 
under leaders of different talents and different inten- 
tions, and at the very period when the first contest 
of the reformers with the Roman pontiffs drew the 
attention of the world, and employed the pens of the 
learned in such a manner as to leave all other ob- 
jects and incidents almost matters of indifference." 

Many other witnesses might be introduced at this 
point in support of the antiquity of the Baptists, 
but we deem these sufficient for the present. 

Although the Baptists were a quiet, peaceable 
people, taking thp pure word of God for their guide 
in faith and practice, and taught principles which 
have been a blessing to the world, they were hated 
and persecuted beyond any people of which we have 
any account in history. They were tormented, ban- 
ished from their homes, cast into loathsome dun- 
geons, drowned, hanged, beheaded, and burned at 
the stake. They did not suffer as evil-doers, but for 
the word of Grod. 

The first Baptist preacher, for his devotion to the 
truth, was cast into prison, and beheaded by Herod. 
The second was taken by wicked hands, shamefully 
abused, condemned and then crucified. This was 



THE TERM CHUECH — ITS MEANING. 229 

the beginning of persecution under the gospel dis- 
pensation which continued all through the apostolic 
age. A great persecution was waged against the 
church at Jerusalem, which became so severe that 
all the members were '^ scattered abroad throughout 
the region of Judea and Samaria, except the apos- 
tles." Both men and women were apprehended and 
cast in prison. The apostles all suffered martyrdom, 
save John, who lived to an old age, and died a nat- 
ural death. 

After the man of sin was born, and gained a little 
strength, he commenced the diabolical work of per- 
secution and death, which continued to grow worse 
and worse as he gained power and influence. Minis- 
ters were banished, and churches closed and robbed of 
their treasures. The Catholics in the year 413 pre- 
vailed on Honorius and Theodosius, emperors of the 
East and West, to issue an edict, decreeing that " the 
person rebaptizing and the person rebaptized, should 
be punished with death." Thus edict after edict 
was passed by the influence of Et)man Catholics, 
against the true witnesses of Christ, and many 
thousands were put to death. 

Historians inform us that the armies employed by 
Pope Innocent destroyed about two hundred thou- 
sand of these witnesses in the space of a few months. 
In twenty years one million of them were put to 
death. 

These cruel and diabolical measures were contin- 
ued by the Eoman Catholics until the reformation, 
with all the cruelty that could be invented by de- 
mons incarnate. Consequently the Baptists were de- 
20 



230 THE VOICE OF TRUTH. 

stroyed and scattered abroad throughout the regions 
of Europe. ^' So numerous were they in Grermany, 
that their missionaries could travel the length of the 
empire, about six hundred miles, and lodge every 
night with their friends." 

These persecutions were waged and carried on 
against this people on account of their faith. They 
took the word of God for their rule of faith and 
practice, claiming the right of private judgment un- 
controlled by church or State. They protested 
against the union of church and State, and op- 
posed infant baptism, and all the . corruptions of 
Rome. 

The Baptists hailed with joy the dawn of the re- 
formation, for they hoped for peace and deliverance 
from their vile persecutors, but they were disap- 
pointed. The Reformers had no more sympathy for 
Baptist principles than the Eoman Catholics. Pa- 
pists and Protestants, Episcopalians and Presbyteri- 
ans treated them in the same manner. This is not 
strange when we consider that they believed alike. 
The Eoman Catholics believed in the union of church 
and State, and in employing secular force to regu- 
late the affairs of religion and control its operations. 
The Reformers believed and practiced the same. 
Rome believed and practiced infant baptism. So 
did the Reformers. Rome believed and taught that 
those who opposed infant baptism, and all who re- 
baptized, should be put to death. The Reformers 
believed and acted in the same way. 

'^ Luther was willing that all men everywhere 
should think for themselves, so that they thought as 



THE TERM CHURCH — ITS MEANING. 231 

he thouglit. If they did not, he tried to force them 
to think with him, ^' Wherever the Baptists settled, 
Luther played the part of universal bishop. He 
wrote to princes and senates to engage them to ex- 
pel such dangerous men, -but it was refusing to own 
his authority, and admit his expositions of the Scrip- 
tures, which led him to preach and publish books 
against them, taxing them with disturbing the 
peace." {Benedict's Bap. Hist p. 81.) 

These cruel persecutions were extended to every 
portion of Germany, and when the Baptists fled to 
other countries, they met with the same kind of treat- 
ment. 

The soil of England, many centuries past, was 
stained with their blood, and their ashes were scat- 
tered from Smithfield and other fires kindled against 
them, to the four winds of heaven. The Episco- 
palians and Presbyterians imprisoned, hanged and 
burned these humble followers of Jesus, simply be- 
cause they would not abandon the doctrine of Christ 
and accept the traditions and commandments of men. 

In the United States they were imprisoned, 
whipped, fined and banished on account of their 
devotion to the truth, and opposition to false 
doctrines. 

Thus it is seen that their history presents one con- 
tinued scene of sufierings, inflicted by those who 
professed to be the children of Grod. 

The Baptists in every nation where they have 
lived, and under all circumstances, have been devo- 
ted friends and advocates of religious liberty. "Whilst 
Eoman Catholics, Keformers, and the world were 



232 THE VOICE OF TRUTH. 

against them, they stood firm, and contended earn- 
estly that the State should have nothing to do with 
the Church of Christ — that every one should be free 
to worship God according to the dictates of his own 
conscience. Indeed, they are the only denomination, 
or sect, religious or political, that can truly boast of 
being, for the past eighteen hundred years, the con- 
stant and unwavering friends and advocates of re- 
ligious liberty. Nothing could induce them to 
abandon the sacred principle which had been so 
firmly fixed in their hearts by divine truth. Instead 
of being diminished by trials and persecutions, it has 
increased, and like leaven it has spread from heart 
to heart and from country to country, until nearly 
all the nations of the earth are, more or less, under 
its benign influence. 

As the Baptists have stood alone in their advo- 
cacy of a voluntary religious profession, and of 
believers' baptism ; so they have stood alone in the 
defence of freedom of conscience. The doctrine of 
religious liberty, has ever been one of the peculiar 
characteristics of the Church of Christ. It was 
taught by the Saviour and His disciples. Peter and 
the other apostles asserted it when they said to the 
high-priest and council, who had forbidden them to 
preach in the name of Jesus : '^ We ought to obey 
. God rather than men." Acts v. 29. Paul taught the 
Galatians the same glorious doctrine when he said to 
them: *^ Stand fast therefore, in the liberty where- 
with Christ hath made you free, and be not en- 
tangled again with the yoke of bondage.*' Gal. v. 1. 

Beginning with Christ and the apostles this 



THE TERM CHUBCH — ITS MEANING. 233 

doctrine may be traced througli tlie dark and bloody 
periods of history to the present time. It occupied 
a prominent place in the Baptist Confession of Faith 
which was published in 1611, many years before 
Baltimore, and two years before Jeremy Taylor 
was born. In this Confession of Faith, they say : 
^' We believe that the magistrate is not to meddle 
with religion, nor matters of conscience, nor to com- 
pel any to this or that form of religion, because 
Christ is the King and law-giver of the church and 
of the conscience." For the advocacy of this divine 
principle they suffered cruel persecutions and mil- 
lions of them were destroyed. 

When the Baptists, with others, fled from reli- 
gious persecutions in the old country, and came to 
this, the doctrine of religious liberty began to be 
reasserted by the Baptists on the one hand, and the 
doctrine of pedobaptism and compulsion began to 
strive for the mastery on the other. Here, on the 
soil of America, the great battle was fought for re- 
ligious liberty. And, although the Baptists suffered 
many deprivations, and were fined, whipped and im- 
prisoned, and some banished from their homes to wan- 
der in the wilderness among the wild men of the forest, 
they gained a glorious victory over their enemies and 
persecutors, which has been a blessing to the world. 

Indeed, Baptist church government gave birth to 
civil and religious liberty in this country. ^* It fur- 
nished the model of the best civil government that 
ever existed. It is a well established fact that 
Thomas Jefferson derived his ideas of republican 
government from a little Baptist church in the 

20* 



234 THE VOICE OF TEUTH. 

neigliborliood where he lived, whose business meet- 
ings he was accustomed to attend. The fundament 
tal principle which underlies the whole structure of 
our government, and of each State, viz., that all 
power is inherent in the people j that the civil officers 
are chosen by the people, not to coerce but to serve 
them, and to promote their interests and welfare, is 
the very centre and soul of Baptist church govern- 
ment." {Missiles of Truth, p. 257.) 

Through the influence and the united efforts of 
the Baptists the first amendment to the Constitution 
of the United States was made, which reads as fol- 
lows : ''Congress shall make no law respecting an 
establishment of religion, or prohibiting the free 
exercise thereof; or abridging the freedom of speech, 
or of the press ; or the right of the people peace- 
ably to assemble and to petition the government for 
a redress of grievances." 

For these provisions, which secure to us religious 
liberty, we are indebted to the principles and per- 
sistent efforts of the Baptists. If it had not been for 
the dissemination of the pure Bible doctrines, which 
they have ever believed and taught, the term liberty 
never would have been inscribed on our banners. 
The privilege of worshiping God according to the 
dictates of our consciences never would have been 
guaranteed to us by the laws of the land. "We would 
have been deprived of these inestimable blessings. 

The divine principles which have been believed 
and advocated by the Baptists ^ — the only true church 
— for more than eighteen hundred years will con- 
tinue to live and reign in their hearts to bless the 
world until time shall end. 



VALID, OR SCRIPTURAL BAPTISM. 235 



CHAPTER XI. 

VALID, OR SCRIPTURAL BAPTISM. 

We do not propose in this chapter to enter into a 
critical examination of the action of baptism, but 
simply to present a few thoughts to the reader 
touching the subject of valid or Scriptural baptism. 
There are many who believe that baptism adminis- 
tered by one who has never been immersed, or legal- 
ly ordained, is valid, and should be received and re- 
cognized as such. 

Now, it is evident that immersion performed by 
an unbaptized, or unordained administrator, is not 
valid. Then, the question occurs, what is valid or 
Scriptural baptism ? We answer that it takes four 
things to constitute a Scriptural or valid baptism.. 
1. A Scriptural subject — one who is born again, and 
has the internal evidences that he has passed from 
death unto life. 2. A Scriptural action — immersion, 
and nothing else, 3. A Scriptural design — to show 
to the world our faith in the burial and resurrection 
of Christ — that we are dead to sin and alive to holi- 
ness. 4. A Scriptural administrator — one who has 
been legally immersed, and thus initiated into the 
Church of Christ, and has been set apart and duly 
authorized, by the church, to administer the ordi- 
nance of baptism. The Scriptures recognize nothing 



236 . THE VOICE OF TEUTH. 

short of this as a valid baptism. If any one of these 
four things be wanting, the baptism is invalid. For 
instance, if the subject, after being immersed by a 
legal administrator, proves to be an unbeliever, his 
baptism is null and void, for the the law requires 
that the subject for baptism shall be a true believer. 
If the action is anything but immersion, it is no 
baptism, although the subject may be a true believer. 
There may be a Scriptural subject and a Scriptural 
action, and yet, if the immersion is performed by an 
illegal administrator, it is invalid. 

1. Baptism is d^. positive law, and must be obeyed 
according to the very letter of the law, and in the 
order given, and for the specific design prescribed by 
the law-giver. If it is not administered according 
to the law in every particular, it fails to be a valid 
or Scriptural baptism. 

2. It is not true, according to the Scriptures, that 
the unbaptized — although they may be lovers of 
God — have a right to administer the ordinance of 
baptism, or that the baptisms of such are valid, and 
acceptable to God. They are not and cannot be a 

^ fulfilment of the divine law ; for there is no divine 
law granting the right to the unbaptized, under any 
circumstances whatever, to baptize. The believer 
in Christ has no Scriptural authority to demand bap- 
tism at the hands of such administrators. When- 
ever it becomes the duty of a man to be immersed, 
then it becomes his duty to seek for, and find an of- 
ficer of the Church of Christ, who has been duly set 
apart aAd commissioned to administer the ordinance 
of baptism. Common sense teaches that this is the 



VALID, OR SCRIPTURAL BAPTISM. 237 



\ 



proper course for a believer in Christ to pursue, 
that he may fulfil the law of God touching this sub- 
ject. 

In the last and great commission — the law of bap- 
tism — the right to baptize is committed to a certain 
class — to the baptized. Consequently all others are 
excluded. It was given to the 'eleven that Christ 
had previously called, ordained, and sent forth to 
preach the gospel of the kingdom to the Jews ; for 
it is written : ''And he goeth up into a mountain and 
called unto him whom he would ; and they came un- 
to him. And he ordained twelve that they should 
be with him, and that he might send them forth to 
preach," Mark iii. 13, 14. To these Christ said, 
after His resurrection, and just before His ascension 
into heaven, '' Co ye, therefore, and teach all na- 
tions, baptizing them in the name of the Father, and 
of the Son, and of the Holy G-host ; teaching them 
to observe all things whatsoever I have commanded 
you : and lo, I am with you always, even unto the 
end of the world. Amen." (Matt, xxviii. 19, 20.) 

It is evident from the commission that the right 
to baptize is not only limited to the baptized, but to 
the baptized ministers of the gospel — to the called 
and ordained ministers of Christ. The work of 
preaching and baptizing is committed to the same 
hands. ''Go ye into all the world and preach the gos- 
pel," etc. No one who has not been scripturally im- 
mersed, and thus initiated into the Church of Christ 
can be a valid baptizer according to the commission. 
There is not a single instance mentioned in the 
New Testament where the unbaptized or unordained 



238 THE VOICE OF TRUTH. 

ever administered the ordinance of baptism and such 
a baptism was recognized by the apostles, or the prim- 
itive churches as a vahd baptism, except John the 
Baptist, who was sent by the Lord Himself ex- 
pressly to baptize. 

The right to administer the ordinance of baptism 
was not only given to the apostles as ministers, but 
as a church — a company of immersed believers. 
Whilst Christ was in the world He baptized through 
His disciples. (John iv. 1.) 

But when He left the world He authorized the 
church to ordain the called, and gave them the au- 
thority to immerse believers in Christ. The church 
baptizes through her servants, the ministers of 
Jesus. 

In order to a Scriptural immersion it must be ad- 
ministered by a legal officer of the church — one who 
has been appointed and commissioned by the church 
to perform this work. The immersions of Pedobap- 
tists and Campbellites are invalid — worth nothing — 
because they have never been authorized by the 
church to baptize. Their societies cannot give their 
ministers a legal right to baptize, because the right 
to do this belongs alone to the Church of Jesus 
Christ. They are not the churches of Christ, neither 
branches of it. 

For more than fifteen hundred years after the 
commission was given, the pedobaptists (except Cath- 
olics) had no existence ; and the Catholics had none 
for several hundred years after Christ. The Campbell- 
ites were not known for more than eighteen hundred 
years after Christ gave His church authority to bap- 



VALID, OR SCRIPTURAL BAPTISM. 239 

tize. Consequently they were not addressed when the 
Saviour said to His disciples, ^' Go ye therefore, and 
TEACH all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost." 
All the authority that modern Pedobaptists have to 
baptize is derived from the Roman Catholics. > 

The church which the Saviour addressed and com- 
missioned to execute His laws — the laws of the king- 
dom — has existed from that day to the present 
moment. To prove this, we need not go to church 
history — the production of man — but to the plain 
words of inspiration. When the Saviour said unto 
His disciples, '^ And, lo, I am with you always, even 
unto the end of the world. Amen '* He taught 
them in plain terms that there never would be a mo- 
ment from the time He uttered these words to the 
end of the world, when He would be absent from 
His church and ministers. Then, according to the 
words of Christ, there never has been a time when 
the church ceased to exist, and never will be as long 
as the world stands. He has always had true and 
faithful witnesses. 

It is true that, the apostles had no successors, as 
such, but, as ministers and officers of the church, 
they have. According to the words of inspiration, 
there hasioeen a regular line of succession of churches, 
of ministers and of baptisms, which have never 
been lost in '^sprinklings, fogs, and darkness,'^ for it 
has been guarded and defended by the Saviour Him- 
self. He has never left it nor forsaken it for a single 
moment. 

We come to the conclusion, therefore, that none 



240 THE VOICE OF TRUTH. 

but baptized ministers of the gospel have a right to 
baptize, and that the authority to perform this work 
is received from the Church of Christ. Consequent- 
ly the unbaptized and those who have been illegally 
immersed, and the unordained are not valid bapti- 
zers. We cannot receive the immersion performed 
by such administrators without setting aside the 
word of God, and treating the divine law-giver with 
contempt. This no true Baptist will consent to do. 

1. We become children of God by faith in Christ 
Jesus — then we are in the invisible kingdom as it is 
termed. 

2. We who have become children of God, are ini- 
tiated by immersion into the church. 

3. Pedobaptist administrators are not baptized, 
and therefore, are not members of the Church of 
Christ. 

Now, would it not be unreasonable, as well as un- 
scriptural, for one to act as an officer of the church 
while he is not a member of it? Is it Scriptural or 
reasonable for one to initiate another into the church 
when at the same time he is not a member of it and 
refuses to be initiated himself? No government or 
society would admit of such a thing, or receive the 
acts of such officers as valid. If a foreigner should 
obtain a copy of the oath of allegiance, prescribed by 
the United States, and administer it to another for- 
eigner, the one taking the oath can no more enjoy 
and exercise the privilege of a citizen of the United 
States, than if he had never taken the oath, from the 
fact that it was not administered by a citizen and 
lawful officer of the government. So then, pedo- 



VALID, OR SCEIPTURAL BAPTISM. 241 

baptist ministers and Campbellite ministers cannot 
lawfully immerse any one, because they are not 
members of the church, and have never been author- 
ized by the Church of Christ to administer the ordi- 
nance of baptism. Indeed, they have no authority 
to baptize except that which they received from 
Rome. 

II. John's baptism. 

It is contended by the pedobaptists, and others al- 
so, that John's baptism was not Christian baptism. 
Why they wish to establish such a doctrine we never 
could conceive, unless it is necessary in order to 
sustain some other false principle in their system, 
for one error calls for another. 

It is affirmed that ^^ John's baptism was not Chris- 
tian baptism, because twelve of his disciples were 
rebaptized by Paul at Ephesus." 

By reference to Acts xix. 1, — it will be seen that 
there is no evidence that John ever baptized these 
disciples. Indeed, there is no proof that they ever 
saw^ him. It is not stated by the inspired writer 
that they were baptized by John, but ^mto John's 
baptism. It is very evident that they had never 
seen John, or heard him preach; for when Paul 
questioned them touching their knowledge of the 
Holy Spirit, they said to him, "We have not so 
much as heard whether there be any Holy Spirit." 
Now, John was filled with the Holy Spirit from 
his earliest infancy, and when he commenced preach- 
ing, taught the people, saying : '' I indeed baptize you 

in water unto repentance, but he that cometh after 
21 



242 THE VOICE OF TRUTH. 

me is mightier than I, whose shoes I am not worthy 
to bear; he shall baptize you with (in) the Holy 
Spirit and fire." Matt. iii. 11. 

Again, — It is asserted that John's baptism was 
not authorized by Christ, and therefore it was not 
Christian * baptism . 

Robert Hall says; ''But a Christian ordinance not 
founded on the authority of Christ, not the effects 
but the means of His manifestation, and which was 
executed by one who knew Him not, is to me an in- 
comprehensible mystery." Hinton, the author of 
the history of baptism, speaking of the above quo- 
tation from Hall, says : '' It is true that John's Bap- 
tism began without Christ's direct authority." It is 
true that Hall was a great man, but we learn that 
''great men are not always wise." (Job xxxii. 9.) It 
is evident that he was deficient touching this partic- 
ular point, for it is clearly taught in the Scriptures 
that John's baptism was instituted by Christ, and 
that his authority to baptize was direct from Him. 
John said, " He that sent me to baptize with water, 
the same said unto me, upon whom thou shalt see 
the Spirit descending, and remaining on him, the 
same is he which baptizeth with the Holy Spirit." 
John i. 33. John declares that he was sent to bap- 
tize. Now, the question arises here, who sent him 
to baptize ? Malachi answers this inquiry, ^' Behold, 
I will send my messenger, and he shall prepare the 
way before me." Mai. iii. 1. It is plainly taught 
here that the one sending is the person whose way 
was prepared before Him, 

John prepared the way before Christ. This, we 



VALID, OE SCEIPTUEAL BAPTISM. 243 

presume, no one, who believes that the sacred Scrip- 
tures are true, will deny. Then Jesus sent John to 
baptize. Therefore John's baptism was Christian 
baptism. Christ recognized it as such, and received 
baptism at his hands. By this act He testified to 
the world that it was Christian baptism. John's 
baptism is linked to the great and last commission 
by the baptism of Christ and the apostles. It is 
the only baptism that we now have, for there is not 
the slightest evidence in the word of God that it has 
ever been changed. 



244 THE VOICE OF TRUTH. 



CHAPTEK XII. 

CALL TO THE MINISTRY. 

It is the design of God to make known to the 
world the great plan of salvation, to teach the chil- 
dren of men the principles, laws, and the regulations 
of His kingdom, and to invite them to forsake the 
kingdom of darkness and become the children of 
light. 

"2. God, in His wisdom, has seen fit to call men and 
not angels to preach the gospel to Adam's sinful, fall- 
en race. This treasure — the gospel of Christ — is 
in earthen vessels that it might be clearly seen that 
the work of salvation was all of God, and that all 
the '^blessing, and honor, and glory, and power" of 
our salvation might be given to God and the Lamb, 
forever and ever, Paul, speaking of the gospel, says : 
'' We have this treasure in earthen vessels that the 
excellency of \hQ power may be of God, and not of us." 
2 Cor. iv. 7. 

3. Those who are called to preach the gospel of 
Christ ''feel an inward prompting to persuade sin- 
ners and to teach God's people — a prompting as 
strong and as irresistible as that which moves a 
young disciple to tell Christians what the Lord has 
done for his soul. In both cases, there has been a 
change wrought — a gracious change — an efiect pro- 



CALL TO THE MINISTKY. 245 

duced, not by the will of man, nor by any agencies 
which men denominate natural causes, but by the 
Spirit of the living Go d. So this much is granted, 
men may theorize as much as they please ; they may 
call it a special call, or a providential inclination; 
if they choose, they may style it miraculous, or a 
phenomenon of a piece with common exhibitions of 
divine power in the church. But the manifestation 
of the Spirit's work and the sacred obligation of the 
subject to yield to the heavenly message, must be 
recognized. This, to our mind, is the practical view 
of the subject. It of course involves a theory. An 
earnest, practical view, without a theory, is beyond 
our conception. But we care for no theory which 
goes further than this, for this is all that is suffi- 
cient for a practical working minister.'' 

4. The Scriptures plainly teach that God converts, 
calls, and sends men to preach the gospel. The Sa- 
viour, while on earth, called and sent His disciples 
to teach the people the way of life. '' Then he called 
his twelve disciples together, and gave them power 
and authority over all devils, and to cure diseases. 
And he sent them to preach the kingdom of God, 
and to heal the sick.'' Luke ix. 1, 2. 

It is a remarkable fact that the Saviour did not 
, select His first ministers from among the wise, the 
mighty, or the noble, but from among what might be 
termed the middle class. They were unlearned fish- 
ermen, when called, with one exception, the apostle 
Paul, — but, they received, whilst with Christ, a 
thorough theological education. 

The reason why the Lord calls such to preach His 
21* 



246 THE VOICE OF TEUTH. 

gospel is explained by Paul, in his letter to the Co- 
rinthians : '' For you see your calling, brethren, how 
that not many wise men after the flesh, not many 
noble are called. But God hath chosen the foolish 
things of the world to confound the wise; and God 
hath chosen the weak things of the world to confound 
the things which are mighty ; and base things of the 
world, and things which are despised, hath God 
chosen, yea, and things which are not^ to bring tg 
nought things that are : that no flesh should glory 
in his presence. '' 1 Cor. i. 26-29. 

Paul was called of God to preach the gospel of 
Christ, so soon as he was converted. When the 
Lord directed Ananias to go to the house of 
Judas, in the city of Damascus, where Paul had 
lodged, he refused, because he had learned that he 
(Saul) was a persecutor of the saints; ^^but the 
Lord said unto him, go thy way; .for he is a chosen 
vessel unto me, to bear my name before the Gentiles, 
and kings, and the children of Israel; for I will 
show him how great things he must suffer for my 
name's sake." Acts ix. 15, 16. In his letter to the 
Ephesians, he says: ^^ Whereof I was madg a min- 
ister, according to the gift of God, given unto me 
by the effectual working of his power. Unto me, 
who am less than the least of all saints, is this 
grace given, that I should preach among the Gen- 
tiles the unsearchable riches of Christ." Eph. iii. 7, 
8. Again, — ^^ I thank Christ Jesus our Lord, who 
hath enabled me, for^ that he counted me faithful, 
putting me into the ministry ^ 1 Tim. i. 12. 
. 5. The words of Jesus to His disciples are plain 



CALL TO THE MINISTRY. 247 

evidence that God calls and sends forth the true 
ministers of the gospel. '^ Then said he unto his 
disciples, the harvest truly is plenteous, but the la- 
borers are few. Pray ye the Lord of the harvest 
that he will send forth laborers into his harvest." 
Matt. ix. 37, 38. 

This is incontestable proof of the fallacy of the 
doctrine that God does not call men to preach the 
gospel. 

The Lord never made it the duty of His people to 
pray for a thing that He knew would not and could 
not be granted to them. It is still the duty of 
the people of God to pray earnestly that the Lord 
would send forth more laborers into His harvest, 
and th^ Lord has promised that their petition shall 
be granted. ''If ye ask anything in my name, I 
will do it." John xiv. 14. But how few ever pray 
the prayer directed by the Saviour, in the great as- 
sembly or in the family circle. 

6. Another plain and positive proof that God does 
call men to preach the gospel is found in Acts xiii. 
1-4. '' Now there were in the church that was at 
Antioch, certain prophets and teachers, as Barnabas 
and Simeon that was called Niger, and Lucius of 
Cyrene, and Manaen, which had been brought up 
with Herod the tetrarch, and Saul. As they min- 
istered to the Lord, and fasted, the Holy Ghost said, 
separate me Barnabas and Saul for the work where- 
unto I have called them. And when they had fasted 
and prayed, and laid their hands on them, they sent 
them away. So, they being sent forth by the Holy 
Spirit, departed unto Seleucia, and from thence they 



248 ^ THE VOICE OF TEUTH. 

sailed to Cyprus/' Here it is distinctly stated that 
the Holy Spirit calls and sends men to preach the 
gospel. Paul, in his letter to the Eomans, asks the 
question, '^ How shall they hear without a preacher ? 
and how shall they preach except they be sent ? As 
it is written, How beautiful are the feet of them 
that preach the gospel of peace, and bring glad tid- 
ings of good things!" Kom. x. 14, 15. 

7. We learn from the word of God that the 
Lord gives to the churches teachers and pastors. 
^* And he gave some apostles; and some prophets; 
and some evangelists ; and some pastors and teach- 
ers ; for the perfecting of the saints, for the work of 
the ministry, for the edifying of the body of Christ.'' 
Eph. iv. 11, 12. Again, — '^ Now ye are the body 
of Christ, and members in particular. And God 
hath set some in the church, first apostles, secon- 
darily prophets, thirdly teachers, after that miracles, 
then gifts of healing, helps, governments, diversities 
of tongues." 1 Cor. xii. 27, 28. 

These passages of Scripture show conclusively that 
God calls and sends forth all the true ministers of 
the gospel. Then it is evident that those who preach 
without this divine call are false teachers. 

8. The authority to preach must first come from 
God ; and then the church, by prayer and laying on 
of hands, separates the called of God for the work 
of the ministry. 

The truth of this is plainly set forth in Acts xiii. 
which has already been quoted. In this passage of 
Scripture we have, in the first place, positive proof 
that the authority to preach- comes from God. In 



CALL TO THE MINISTRY. 249 

the second place, the divine authority given to the 
church to set apart those called of God, to the work 
of the ministry ; and in the third place, the manner 
in which the church is to perform this work — by 
fasting, prayer, and the laying on of hands. 

The manner of ordaining, or setting apart those 
called to preach the gospel, as established in the 
church at Antioch, was strictly observed by the apos- 
tles, and has been continued by their descendants, 
the Baptists, down to the present day. 

Paul to Timothy says: ''Wherefore I put thee in 
remembrance that thou stir up the gift of God, which 
is in thee by putting on of my hands." 2 Tim. i. 6. 
Again, — ''Neglect not the gift that is in thee, which 
was given thee by prophecy, with the laying on of 
the hands of the presbytery." 1 Tim. iv. 14. 

To Titus he says: "For this cause left I thee in 
Crete, that thou shouldest set in order the things that 
are wanting, and ordain elders in every city, as I 
had appointed thee." Titus i. 5. 

The work of ordination is not to be entered into in 
haste ; for the Scripture saith : ^' Lay hands sudden- 
ly on no man, keep thyself pure." 1 Tim. v. 22. No 
one should be set apart to the work of the ministry un- 
less he possesses the qualifications which are men- 
tioned in 1 Timothy iii. 2-7. "A bishop, then, must be 
blameless, the husband of one wife, vigilant, sober, of 
good behaviour, given to hospitality, apt to teach ; not 
given to wine, no striker, not greedy of filthy lucre ; 
but patient, not a brawler, not covetous ; one that 
ruleth well his own house, having his children in 
subjection with all gravity ; (for if a man know not 



250 THE VOICE OF TRUTH. 

how to rule his own house how shall he take care of 
the house of God?) Not a novice, lest being filled up 
with pride, he fall into the condemnation of the devil. 
Moreover he must have a good report of them which 
are without, lest he fall into reproach and the snare 
of the devil." It is evident from the Scriptures that 
the office of a bishop is to be committed to faithful 
men, who are truly the lovers of God, and believe 
and teach the truth in its purity and simplicity. 
'^Holding fast the faithful word as he hath been 
taught, that he may be able by sound doctrine both 
to exhort and convince the gainsayers.'' Titus i. 9. 

9. God impresses and calls men to preach the gos- 
pel of the kingdom who will make good ministers of 
Christ. He knows all men. The secrets of their 
hearts, their talents and capacities to teach are all 
known of Him. It is not reasonable that God would 
call men to preach the gospel who are not prepared, 
and have not the capacity to prepare themselves to 
teach the way of life correctly. 

I do not and can not believe that God calls men 
to preach false doctrines, or, that He ever calls and 
sends forth men to preach who hold and teach doc- 
trines contrary to the truth. We are inclined to the 
opinion that all who teach false doctrines, engage 
in this work without any divine authority. 

We will give some reasons why we thus believe 
and teach. 

1. It is evident, as already shown in the preced- 
ing part of this chapter, that God calls and sends 
forth all the true ministers of Christ ; and it is evi- 
dent also, that He calls them to perform a certain 



CALL TO THE MINISTRY. 251 

work. The nature, extent and importance of this 
work are defined in such plain terms by the inspired 
writers, that no one need misunderstand it. What 
is the work ministers are called to perform ? Is 
it to teach false doctrines — the commandments and 
traditions of men ? There is not the slightest inti- 
mation in the word of God, that this is any part of 
their work. 

But they are called to preach the truth. The 
Saviour said to His disciples, " Gro ye into all the 
world, and preach the gospel to every creature.'' The 
gospel of Christ contains the truth and nothing but 
the truth. When Paul and Barnabas were sent out 
by the Holy Spirit to teach the way of life, they 
"preached the word of God," which is truth, for the 
Scripture saith, " Thy word is truth.'* Paul said to 
Timothy, "Preach the word." Then, it is evidently 
the duty of the servants of God to preach the truth, 
to defend the faith which was once delivered to the 
saints, and to expose false doctrines and false teach- 
ers. " If any man teach otherwise and consent not 
to wholesome words, even the words of our Lord 
Jesus Christ, and to the doctrine which is according to 
godliness; he is proud, knowing nothing, but doting 
about questions and strifes of words whereof cometh 
envy, strife, railings, evil surmisings, perverse dis- 
putings of men of corrupt minds, and destitute of 
the truth, supposing that gain is godliness. From 
such withdraw thyself." 1 Tim. v. 3-5. 

Therefore, we conclude, that, God does not call men 
to preach who believe and teach false doctrine. 

2. It is evident that God does not call men to 



252 THE VOICE OF TKUTH. 

preach who entertain and teach false doctrines, from 
the fact that He hates such doctrines, and condemns 
the churches for retaining false teachers. The Lord 
said to the church at Pergamos: ^^I have a few 
things against thee^ because thou hast there them 
that hold the doctrine of Balaam, who taught Balac 
to cast a stumbling-block before the children of Is- 
rael, to eat things sacrificed unto idols, and to com- 
mit fornication. So hast thou also them that hold 
the doctrine of the Nicolaitanes, which things I 
hate,'' Eev. ii. 14, 15. To the church at Thyatira 
He says : ^^ I have a few things against thee, because 
thou suSerest that woman Jezebel, which calleth 
herself a prophetess, to teach and seduce my servants 
to commit fornication, and to eat things sacrificed to 
idols," (verse 20.) Thus we see that a church can- 
not retain, or encourage those who teach false doc- 
trines without incurring the displeasure of Grod. In 
addition to this He has given special directions to 
His people and ministers to reject and turn away 
from false teachers. 

Jesus said, in His sermon on the Mount, " Beware 
of false prophets, which come to you in sheep's clo- 
^ thing, but inwardly they are ravening wolves." 
Matt. vii. 15. He taught His disciples to beware 
of the doctrine of the Pharisees and of the Sadducees, 
(Matt. xvi. 12.) 

Paul, in his letter to the Romans, says : " Now I 
beseech you, brethren, mark them which cause divi- 
sions and ofiences contrary to the doctrine which ye 
have learned; and avoid them/' Rom. xvi. 17. 
According to the divine law none but those Ty'ho be- 



CALL TO THE MINISTRY. 253 

lieve and teach the truth, and nothing but the truth, 
are to be received and recognized as the true minis- 
ters of Christ, the called and sent of God ; for John 
says : '' If there come any unto you, and bring not this 
doctrine, (the doctrine of Christ,) receive him not 
into your house, neither bid him God speed. For he 
that biddeth him God speed, is partaker of his evil 
deeds/^ 2 John 10th and 11th vs. 

We cannot beUeve, for a single moment, that God 
encourages, in the slightest degree, the dissemina- 
tion of principles which He hates and condemns, 

3. In the third place, it cannot be true that God 
calls and sends forth errorists to preach and operate 
as officers, under divine commission, in His king- 
dom, because, in the first place, it would make Him 
the author of confusion, strife, and divisions among 
His own people. In the second place, it would prove 
that He favors and sustains the very thing which 
He hates and condemns. 

He has commanded that His people shall be one 
in faith and practice. '^ Now I beseech you, breth- 
ren, by the name of our Lord Jesus Christ, that ye 
all speak the same thing ; and that there be no di- 
vision among you ; but that ye be perfectly joined 
together in the same mind and in the same judg- 
ment." 1 Cor. i. 10. Again — ''Be of one mind, 
live in peace ; and the God of love and peace shall 
be with you.'' 2 Cor. xiii. 11. Now, if it be true, 
as some believe and teach, that God does call and 
send men to preach who hold and teach false doc- 
trines, then it is evident that He hinders obedience 
to His own commandments ; and that the prayer 
22 



254 THE VOICE OF TRUTH. 

which the Saviour prayed, (John xvii. 20, 21,) that 
His people should be one as He and the Father were 
one, never can be answered. Because, those who 
preach doctrines contrary to the truth, instead of 
uniting the people of God, are creating divisions, 
''envy, strife, railings, evil surmisings, perverse dis- 
putings of men of corrupt minds, and destitute of 
the truth." 1 Tim. v. 

This is the legitimate result of the promulgation 
of false doctrines. The word of God and ecclesias- 
tical history testify to the truthfulness of this state- 
ment. All the confusions and divisions which have 
troubled the Church of Christ, and all the persecutions 
which the people of God have suffered since its first 
establishment in the world, have been encouraged 
and carried on by errorists — false teachers, who pro- 
fessed to be ministers of Christ, the called and sent 
of God. 

But, who can believe, for a single moment, that 
God aided, directly, or indirectly, in persecuting His 
own Church and people ? 

The persecutions and divisions which troubled the 
church in ages past, and which trouble and confuse 
it at the present time, are not of God, but of the 
devil; for the Scriptures plainly and emphatically 
teach that '' God is not the author of confusion, but 
of peace.'' He is the God of love and peace. 

4. In the fourth place, error of every kind origi- 
nated with Satan, and is truly the doctrine of devils, 
— a code of lies. By these doctrines the kingdom 
of darkness is sustained and promoted in the world. 
The advocates of false doctrines are termed ministers 



CALL TO THE MINISTRY. 255 

of Satan, (2 Cor. xi. 13-15), the enemies of the 
truth who come to us in sheep's clothing. 

False doctrines are in direct opposition to the in- 
terest of the kingdom of God, to the spread and 
triumphs of the truth, and to the salvation of fallen 
and sinful man. Now, to believe and teach that 
God calls and sends forth those who hold and teach 
false doctrines, would be strongly intimating, to say 
the least of it, that He sympathized with Satan, 
and recognized His servants and kingdom. More- 
over, it would be charging God with inconsistency 
in the very strongest terms. This we cannot admit; 
for He is consistent in all His works and ways. 

5. The ministers of Christ are termed builders. 
Paul said: '^According to the grace of God which 
is given unto me, as a wise master builder, I have 
laid the foundation, and another buildeth thereon." 
1 Cor. iii. 10. They are chosen and called of God 
to build His Church. That they may know how to 
perform the work assigned them, He has given them 
a pattern, in writing, by which they are to be 
governed. He has told them also, precisely what 
kind of materials must be placed in His building; 
and says to the builders: '^Make all things accord- 
ing to the pattern." 

Now, after giving such strict orders and specific 
directions in reference to His building, would it not 
be remarkably strange, if God should select and call 
other builders, knowing at the same time, that they 
would not work according to the pattern which He 
had already given for the erection of His temple ? 
And that they would strive with all their might, to 



256 THE VOICE OF TRUTH. 

liinder and break down the work which had been 
performed by His former builders, and persecute, 
imprison, hang, drown, and burn them, as Eome and 
the Keformers did ? Men may operate in this way, 
for they are fallible, but God, who is infallible, does 
not, and cannot. God's true builders never shed 
blood for conscience' sake. 

The truth, and nothing but the truth, will build 
up and sustain the kingdom of God, and lead sinners 
to accept salvation. Error, as already mentioned, is 
opposed to the spread of the truth and to the salva- 
tion of man. From its first introduction by Satan 
in the garden of Eden, down to the present time, it 
never has been known to save a soul, and never can 
save a sinner. The truth leads to light and glory, 
but error to darkness and eternal death. 

But the question occurs, will those who are called 
of God preach the truth as directed by the great 
head of the Church ? They will. Proof: '^ If a man 
love me,'' said Jesus, '^he will keep my words." The 
love of God in the heart constrains His servants to 
seek the truth and preach the truth. True love has 
no fellowship with false doctrines, and never will 
consent to any compromise or affiliation with them. 
The truth is precious to all the true ministers of 
Christ, and pleasant to their taste. David said : 
'^ How sweet are thy words unto my taste ! Yea, 
sweeter than honey to my mouth. Through thy 
precepts I get understanding; therefore I hate every 
false way.'' Ps. cxix. 103. It is very evident, that 
if the servants of Christ hate false ways, they will 
not walk therein. '' For we can do nothing against 



CALL TO T5E MINISTRY. 257 

the truth, but for the truth/' 2 Cor. xiii. 8. As 
we increase in the knowledge of the truth, the 
greater is our hatred to false ways, and the inclina- 
tion to affiliate with the teachers of error diminishes. 

We do not mean, by these statements, to teach 
that the ministers of Christ are infallible but we do 
mean to teach that they have an infallible guide, — 
the word of God,-r-and they are commanded to 
preach the word. 

It is a remarkable fact that there is no precept or 
example mentioned in the sacred Scriptures, where 
anyone went forth: to preach the gospel of Christ 
before he was immersed, except John, who was sent 
of God to immerse, and was the beginner of the 
gospel dispensation. Paul was called to preach the 
gospel immediately after his conversion, but never 
commenced preaching until after he was initiated 
into the church by immersion. 

But it may be asked, is there any proof that the 
Apostles were immersed before Christ sent them 
forth to preach ? "We answer, there is ; for John said : 
'^ I indeed baptize you with (in) water, but one 
mightier than I cometh, the latchet of whose shoes 
I am not worthy to unloose ; he shall baptize you 
with (in) the Holy Ghost, and with (in) fire.'' Luke 
iii. 16. Here, John plainly teaches that the identi- 
cal persons that he baptized in water, would be bap- 
tized in the Holy Ghost. Jesus, after His resurrec- 
tion, said to His disciples: ^^John truly baptized 
with water, but ye shall be baptized with the Holy 
Ghost not many days hence." Acts i. 5. On the 
day of Pentecost, the Apostles realized the fulfilment 

22* 



258 THE VOICE OF TRUTH. 

of the words of John and of Christ; for on that day 
they were baptized in the Holy Spirit. '^ When |ihe 
day of Pentecost was fully come, they were all with 
one accord in one place. And suddenly there came 
a sound from heaven as of a rushing mighty wind, 
and it filled all the house where they were sitting. 
x\nd there appeared unto them cloven tongues like 
as of fire, and it sat upon each of them. And they 
were all filled with the Holy Grhost, and began to, 
speak with other tongues, as the Spirit gave them 
utterance/' Acts ii. 1-4. Therefore, they were 
immersed by John, before they commenced preach- 
ing the gospel of the kingdom of God. 

Now, if we recognize any one as a minister of the 
gospel before he is immersed, we go beyond what 
God, in His word, has authorized, and will be chas- 
tized for our want of faith in God, and, unwilling- 
ness to be governed by the laws of the kingdom. 



QUALIFICATIONS AND DUTIES OF MINISTERS. 259 



CHAPTER XIII. 

QUALIFICATIONS AND DUTIES OF MINISTERS. 

1. There are certain qualifications which a man 
must possess in order to be a true minister of Christ. 
In the first place, he must be born again, and have 
the evidences of the new birth. In the second place, 
he must be initiated into the Church of Jesus Christ 
by immersion. In the third place, he must believe 
and teach the truth. No one can be a true minister 
of Christ and believe and teach false doctrine. 

There is but one class of ministers mentioned in 
the Scriptures, as belonging to the Church of Christ. 
It is true that we read, in the New Testament, of 
Elders and Bishops, but these terms are applied by 
the inspired writers, to the same person. The same 
minister is at one time termed an elder, and then a 
bishop. 

The truth of this statement is plainly set forth in 
the word of Cod. Paul, on his way from Corinth 
to Jerusalem, stoped at Miletus; ''And from Mile- 
tus he sent to Ephesus and called the elders of the 
church/' Acts xx. 17. In his address to these 
elders, he said : '' Take heed to yourselves, and to 
all the flock over the which the Holy Spirit hath 
made you overseers, (episkopous) to feed the Church 
of God, which he has purchased with his own blood," 



260 THE VOICE OF TRUTH. 

verse 28. Here the names elder and bishop are used 
interchangeably. The term elder imports wisdom 
and dignity of age, while the other term, bishop, de- 
signates the object for which the office was instituted. 

It is evident also that elders and bishops are 
the same officers from the words of Paul to Ti- 
tus. 'Tor this cause left I thee in Crete, that thou 
shouldest set in order the things that are wanting, 
and ordain elders in every city , as I had appointed 
thee : if any be blameless, the husband of one wife, 
having faithful children, not accused of riot or un- 
ruly. For a bishop must be blameless as the stew- 
ards of God." Titus i. 5-7. 

Again — Peter says: ^'The elders which are among 
you I exhort, who am also an elder, and a witness of 
the sufferings of Christ, and also a partaker of the 
glory that shall be revealed ; feed the flock of God 
which is among you, taking the O'yem^A^ thereof." 1 
Pet. V. 1, 2. He exhorted them to act the part of a 
bishop. 

There can be no plainer proof than is set forth in 
these Scriptures that elders and bishops occupy the 
same position in the Church of Christ. 

2. The very same duties are applied, in the New 
Testament, to all ministers. A bishop must be, 
'' One that ruleth well his own house. For if a man 
know not how to rule his own house, how shall he 
take care of the Church of God?" 1 Tim. iii. 4. 
The very same writer says : '^ Let the elders that 
rule well be counted worthy of double honor, who 
labor in the word and the doctrine." 1 Tim. vi. 17. 

Ordinations were performed by the apostles and 



QUALIFICATIONS AND DUTIES OF MINISTERS. 261 

also by the elders. The apostles ordained the first 
deacons, (Acts vi. 6.) Paul and Barnabas ordained 
elders in the churches, (Acts xiv. 23,) and Timothy- 
was ordained by the elders, (1 Tim. iv. 14.) 

Mosheim says: ''It is most manifest that both 
terms are promiscuously used in the New Testament 
of one and the same class of persons." Church Hist, 

3, The qualifications of bishops and elders are the 
same. 

''This is a true saying, If a man desire the office 
of a bishop, he desireth a good work. A bishop then 
must be blameless, the husband of one wife, vigilant, 
sober, of good behaviour, given to hospitality, apt to 
teaph; not given to wine, no striker, not greedy of 
filthy lucre, but patient, not a brawler, not covetous ; 
one that ruleth well his own house, having his chil- 
dren in subjection with all gravity, (for if a man 
know not how to rule his own house, how shall he 
take care of the Church of God ?) Not a novice, 
lest being lifted up with pride, he fall into the con- 
demnation of the devil. Moreover, he must have a 
good report of them which are without ; lest he fall 
into reproach, and the snare of the devil/' 1 Tim. iii. 

The same writer in his letter to Titus, as already 
shown, speaks of the qualifications of elders and 
bishops as being the same. Titus i. 5-7. There is 
no intermediate officer mentioned between bishop 
and deacon. The office of a bishop and that of a 
deacon are the only two known in the Church of 
Christ. 

1. Therefore we conclude that the so-called Bishops 



262 THE VOICE OF TEUTH. 

in the Episcopal and Methodist churches are not of 
God, but of man. 

2. A minister of Christ must possess all the quali- 
fications which are mentioned by the inspired wri- 
ter. He must be blameless. There should be no 
just ground for blame — he must be the husband 
of one wife — he must be vigilant — he must be sober 
— he m^ust not be given to wine. In a word, he 
m^ust be an ^' example of the believers, in word, in 
conversation, in charity, in spirit* in faith, in purity." 

A minister that is given to wine or strong drink 
is not fit to preach the gospel. He is not fit for 
heaven, and therefore is not fit for the Church of 
Christ. The church that will place such a minister 
in office and receive him as its pastor, is unworthy 
of the name of a Church of Christ. 

3. It is important that ministers should have a 
proper degree of intelligence, so that they may in- 
struct the people correctly, especially in divine 
things. We urge the importance of ministerial 
education from the very nature of the work in which 
they are engaged, from the progress of education 
and intelligence, and from the prevalence of error 
and infidelity in the world. 

There has always been, on this account, a necessi- 
ty for the education of ministers. 

He must be prepared to meet and expose the false 
doctrines that are advocated and taught in our very 
midst by Rome and her descendants. He m^u^t show 
the difference between truth and error, and between 
light and darkness. This cannot be done successfully 
without an education, especially in the word of God. 



QUALIFICATIONS AND DUTIES OF MINISTERS. 263 

Altliougli none of the apostles and first evangel- 
ists of Christ, except Paul^ are certainly known to 
have enjoyed the advantages of a regular course of 
literary instruction and training in the schools of 
that day, and hence were regarded by the Jewish 
^'elders and scribes" as ^' unlearned and ignorant 
men," (Acts iv. 5-13,) still they were all educated 
and intelligent ministers in the true sense of the 
term before they entered fully upon the work of the 
ministry. In addition to the instructions of the 
Great Teacher Himself, they were '^ endued with pow- 
er from on high'' (Luke xxiv. 49)*to speak and write 
correctly in all languages, and were far in advance of 
all science and philosophy. They were thus taught 
by plenary inspiration, what other ministers have to 
learn by diligent and prayerful study. Hence we 
see that these first ministers of Jesus were very far 
from being '^ unlearned and ignorant men." 

This is evident from their writings and recorded 
discourses^ in which not a single mistake or gram- 
matical error can be found, and which will ever re- 
main the purest specimens of the languages in which 
they wrote and spoke. As before stated, they were 
selected chiefly from the middle walks of society, as 
are most of Christ's ministers ; and, in the providence 
of God, they had receivedi just that kind of physical, 
mental, and moral training which best fitted them 
for the great work to which they were called. They 
were all men of vigorous intellects, sound judgment, 
practical wisdom, and sterling integrity, and pos- 
sessed an intimate knowledge of men and things, as 
they exist in real life. Hence they understood the 



264 THE VOICE OF TEUTH. 

workings of human nature, and knew how to reach 
men's hearts and how to move them to action. And 
this is just the kind of knowledge every minister 
most needs, without which he is d^ ''learned fooV 
The whole course of their literary and theological 
instruction and training was eminently ^rac^icaZ, and 
adapted to make them preachers for the people ; and 
no doubt this was one element of their wonderful 
success in the ministry, as it is of all successful 
preachers and pastors. Facts fully sustain the 
position. 

These, the first riiinisters of Christ, were instructed 
and trained by Him, in public and in private, for 
more than three years, in the things pertaining to 
His kingdom. Jesus taught the people by parables, 
— '/ Without a parable spake he not unto them : and 
when they were alone he explained all things to his 
disciples/' Mark iv. 34. And when they were 
sufiiciently qualified to teach their own people in 
divine things, Jesus sent them forth by two and two 
to preach the gospel to the lost sheep of the house 
of Israel. (Mark vi. 7). He gent other seventy, 
also. (Luke x. 1-12). But when they were fully 
instructed in divine things, their field of operation 
was enlarged and included the whole world. ^' Go 
ye into all the world and preach the gospel to every 
creature." Mark xvi. 15. 

But they tarried at Jerusalem, in obedience to the 
command of the Saviour, until they were endued 
with power from on high, (Luke xxiv. 49), to preach 
in all languages then spoken in the world ; for, on 
the day of Pentecost there were men present from 



QUALIFICATIONS AND DUTIES OF MINISTERS. 265 

every nation under heaven, and they heard every 
man in their own tongue wherein they were born. 
(Acts ii. 1-11). They were truly educated men. 

What was thus taught the first ministers by Christ 
and the Holy Spirit, the ministers of the present 
day must acquire '' by earnest and prayerful study ^ 
with the aid of such books and instructors as they 
are able to obtain.'' 

Hence, we see, that the example of our blessed 
Saviour, shows the importance of a ministerial edu- 
cation. And His example has all the force of a 
positive command on this subject. 

II. THE DUTIES OF MINISTERS. 

The first duty of those who are called to preach, 
is to prepare for this great and important work ; 
and while preparing they should do all the good 
they can by preaching. This preparation is to be 
done by reading, meditation and prayer. Paul said 
to Timothy : '^ Till I come, give attendance to reading, 
to exhortation, and doctrine.'' — Again — '^ Meditate 
upon these things; give thyself wholly to them; that 
thy profiting may appear to all." 1 Tim. iv. 13-15. 

Because a man is called of God to preach, is no 
evidence that he should not read and study to preach 
the gospel. To suppose such a thing, betrays igno- 
rance of the Scriptures ; for the word of God plainly 
and emphatically says : " Study to show thyself ap- 
proved unto God, a workman that needeth not to be 
ashamed, rightly dividing the word of truth." 2 
Tim. ii. 15. The great text-book in the theological 
course of every minister, should be the Bible. The 

Bible should he first and the Bible should he last; it 
23 



266 THE VOICE OF TRUTH. 

should always be present. It is the duty of minis- 
ters to preach the truth, which is the word of God. 
'' Preach the word ; be instant in season ; reprove, 
rebuke, exhort with all long-suffering and doctrine.'^ 
2 Tim. iv. 2. The doctrine of Christ cannot be 
preached without a correct knowledge of the BibUy 
and this knowledge cannot be gained without read- 
ing and studying the sacred Scriptures. The word 
of God must not only be searched diligently , but 
prayerfully. '^ If any of you lack wisdom, let him 
ask of God, that giveth to all men liberally, and up- 
braideth not; and it shall be given him." James i. 
5. Indeed, without prayer, nothing can be accom- 
plished. 

2. The gospel should be preached in simplicity. 

It is the duty of the minister to use words easy to 
be understood, so that the young and the old, the 
learned and the unlearned, may be benefited by the 
preached word. " For if the trumpet give an un- 
certain sound, who shall prepare himself to the 
battle? So, likewise ye, except ye utter by the 
tongue, words easy to be understood, how shall it be 
known what is spoken ? for ye shall speak into the 
air." 1 Cor. xiv. 8, 9. Paul, in his letter to the 
Corinthians, said: "My speech and my preaching 
was not with enticing words of man's wisdom, but in 
demonstration of the Spirit and of power." 1 Cor. 
ii. 4. 

The pulpit is not the place for a minister to make 
a display of his knowledge of Latin and Greek, by 
using Latin phrases and Greek words in sermons. 
As a general thing, such words and phrases are un- 



QUALIFICATIONS AND DUTIES OF MINISTERS. 267 

.necessary and out of placie. Paul said : '^ I thank 
my God I speak with tongues more than ye all ; yet 
in the church I had rather speak five words with my 
understanding, that by my voice I might teach 
others also, than ten thousand words in an unknown 
tongue." The minister, as a faithful sentinel, must 
watch the interest of Zion, faithfully warn sinners 
of their danger, and urge them to accept salvation. 
He must give his whole time to this work, — the work 
of the ministry. 

3. It is the duty of ministers to feed the flock of 
God — the Church of Christ. The Saviour said to 
Peter, '^ Simon, Son of Jonas, lovest thou me more 
than these ? He saith unto him, Yea, Lord ; thou 
knowest that I love thee. He saith unto him, feed 
my lambsJ' And again, ''feed my sheep,'' John 
xxi. 15-17. Peter, addressing the elders, said : 
'' Feed the flock of God which is among you.'' 1 
Peter v. 2. Paul said to the elders of Ephesus, 
'' Feed the Church of God.'' Acts xx. 28. 

Seeing, from these Scriptures, that it is the duty 
of the ministers of the gospel to feed the flock of 
God, the question naturally presents itself to our 
mind, with what kind of food are the churches to be 
fed ? By reference to the Scriptures, we learn that 
they are to be fed with the pure word, as prepared 
by the Lord Himself. — Unmixed, in its original 
purity. '^ As new born babes desire the sincere milk 
of the word, that ye may grow thereby." 1 Peter 
ii. 2. Paul, to the church at Corinth, said : '^ I have 
fed you with milk, and not with meat." 1 Cor. 
iii. 2. Sincere, as used by Peter, means pure, with- 



268 THE VOICE OF TRUTH. 

out mixture. The pure word of God contains suita-. 
ble and wholesome food for the lambs, and also for 
the sheep,- — for the young Christian, and for those 
who are more advanced in Christianity. A shepherd 
that feeds his sheep with unsound food will have a 
weakly, unhealthy flock. 

In order to feed the flock with the sincere milk of 
the word, it is evident that those to whom this work 
is assigned, must be in possession of the truth them- 
selves. They must be sound in the faith, and speak 
the things that become sound doctrine. '^ Holding 
fast the faithful word as he hath been taught, that 
he may be able by sound doctrine, both to exhort 
and to convince the gainsay er." Titus i. 9. Again, 
— ^' But speak thou the things which become sound 
doctrine." Titus ii. 1. 

They are thus to teach the truth, that those who 
hear may be sound in the faith. (V. 2). Once more, 
— ^' In doctrine showing uncorruptnesSy gravity, sin- 
cerity, sound speech, that cannot be condemned ; 
that he that is of the contrary part, may be ashamed, 
having no evil thing to say of you." Titus ii. 7, 8. 
This is the kind of food the shepherd must possess, 
and with which he must feed the sheep that they 
may be healthy, and grow in grace and the know- 
ledge of the Lord Jesus Christ. 

4. It is the duty of ministers of the gospel, to ex- 
pose error of every kind, and warn the people 
against the seductive and soul-destroying influences 
of false doctrines. If he fail to perform this im- 
portant part of his work, he will be responsible 
before God for the evil that may come upon the peo- 



QUALIFICATIONS AND DUTIES OF MINISTERS. 269 

pie through his neglect. (Ez. xxxiii. 3-9). But, if 
he warns them faithfully, and they refuse to hear 
his warnings, and are led astray, and die in their 
sins, the watchman will receive the approbation of 
God. Paul, in his letter to his son Timothy, says : 
''Now the Spirit speaketh expressly, that in the 
latter times, some shall depart from the faith, giving 
heed to seducing spirits and doctrines of devils; 
speaking lies in hypocrisy ; having their conscience 
seared with a hot iron.'' 1 Tim. iv. 1, 2. To re- 
mind the people of these things, is considered by 
the inspired writer, as a mark of faithfulness on the 
part of the ministers of Christ, for He says : ''If 
thou put the brethren in remembrance of these 
things, thou shalt be a good minister of Jesus Christ, 
nourished up in the words of faith and of good doc- 
trine, whereunto thou hast attained." 1 Tim. iv. 6. 
We are aware that such a course is displeasing to 
many, but it is far better to please God than men. 

23* 



270 THE VOICE OF TEUTH. 



CHAPTER XIV. 

DUTIES OF CHURCHES TO THEIR PASTORS. 

In a previous chapter, we have given briefly, the 
qualifications and duties of a minister of the gospel. 
In this chapter, we propose to give a brief synopsis of 
the duties of the churches to their ministers. 

1. In the first place, it is the duty of the church 
— the whole church — to attend faithfully and regu- 
larly on the ministrations of her pastor, and give 
strict attention to the w^ord spoken. God requires 
this of every member of the church. The good of 
the cause of Christ demands it. No church can 
prosper when a great number of the members ne- 
glect, week after week, and month after month, to 
assemble themselves together for prayer and praise, 
and to hear the gospel preached. The pastor, and 
the few members who are always present, when not 
providentially hindered, become discouraged; and 
the church becomes feeble and inefficient. '^The 
ways of Zion do mourn, because none come to her 
solemn feasts ; all her gates are desolate : her priests 
sigh, her virgins are afflicted, and she is in bitter- 
ness." Lamentations i. 4. The time which ought 
to be spent in prayer for dying sinners, is spent in 
weeping over these delinquent, unworthy members* 
The world is influenced by them, — as far as their in- 



DUTIES OF CHURCHES TO THEIR PASTORS. 271 

fluence extends, — to neglect the house of God and 
the gospel of Christ. Their own children are led 
into evil, the neglect of God, and the salvation of 
their souls. They are truly standing in the way of 
sinners. The church would do a thousand times 
better without such members than with them. We 
never could conceive how any one could wilfully 
neglect, for months in succession, the house of God, 
. and at the same time, be a true lover of God. To 
our mind, it is a very strong evidence of the want of 
the love of God; for we believe that if a man loves 
God, he will delight in His worship. Jesus said, '^If 
a man love me, he will keep my words." 

2. It is the duty of the church to seek the 
spiritual and temporal interest of her pastor, defend 
his character, and count him worthy of honor, yea, 
of double honor. ''Let the elders that rule well 
be counted worthy of double honor, especially they 
who labor in word and doctrine.'' 1 Tim. v. 17. 
This text has reference, not only to the high 
esteem we should have for the faithful servant of 
Christ, but to his support. This is evident from the 
next verse. ''For the Scripture saith thou shalt not 
muzzle the ox that treadeth out the corn. And, the 
laborer is worthy of his reward.'' 1 Tim. v. 18. 

When a church neglects or refuses to support its > 
pastor, it is evidence that it does not esteem him as 
the Lord directs. No church which respects and 
loves its pastor, will let him suffer or want for the 
comforts of this life. Their liberality is a proof of 
the sincerity of their love. (2 Cor. viii. 1-8). 

It is not only the duty of the church to f now the 



272 THE VOICE OF TRUTH. 

features of her pastor, but to know what he needs to 
en'able him to support himself and family, so as to 
devote his whole time to the work of the ministry. 

3. It is the duty of the minister of Christ, to give 
himself continually to prayer and the ministry of 
the word, (Acts vi.), and if he is faithful to God, he 
will have no time to devote to secular pursuits, in 
order to obtain a support for himself and family. He 
must have a home, food and raiment, and be pre- 
pared to exhibit the spirit of kindness and hospitality 
which he is required to possess. His children must 
be fed, clothed and properly educated. Now, if his 
whole time is to be devoted to the ministry of the 
word, how can he procure a support for himself and 
family ? He cannot do it. From whenx^e then must 
it come ? It evidently must be supplied by those for 
whom he labors. 

It would be unjust and unreasonable to require 
the minister to leave his home, his family and every 
thing else, and labor for others and defray his own 
expenses. Paul asketh the question, ''Who goeth 
a warfare any time at his own charges? Who 
planteth a vineyard and eateth not the fruit thereof? 
Or who feedeth a flock and eateth not of the milk 
of the flock? Say I these things as a man; Or 
saith not the law the same also ? For it is written 
in the law of Moses : Thou shalt not muzzle the 
mouth of the ox that treadeth out the corn. Doth 
God take care for oxen? Or, saith he it alto- 
gether for our sakes? for our sakes, no doubt, this 
is written; that he that ploweth should plow in 
hope, and that he that thresheth in hope should be 



DUTIES OF CHUECHES TO THEIR PASTORS. 273 

partaker of his hope. If we have sown unto you 
spiritual things, is it a great thing if we shall reap 
your carnal things?" 1 Cor. ix. 7-11. 

The inspired writer, in the above passage of Scrip- 
ture, proves conclusively that ministers of the gos- 
pel must be paid for their labors. The common 
soldier, who goes forth in the defence of his country,' 
is fed, clothed, and paid certain wages by his gov- 
ernment ; the husbandman, and the shepherd are 
sustained by the fruits of their, labors. So, the min- 
ister of Christ, who labors in word and doctrine, 
is entitled to a competent pecuniary support. We 
do not mean by this a mere pitance that will barely 
keep him from starving, ^^ but such a remuneration 
for his labors as will relieve him from worldly care, 
enable him to support and educate his family prop- 
erly, provide himself with suitable books, and ex- 
hibit hospitality to his brethren, and set an example 
of liberality" to the church and to the world; '^for 
the laborer is worthy of his reward." 

A great many members of the church seem to 
think that when they let the minister have a little 
money it is a gracious gift, and they ought to be con- 
sidered very kind and benevolent for remembering 
him in this way. But how mistaken are those who 
entertain such sentiments. It is not a charitable 
contribution that he receives. It is only a part of 
that which is due him. He is no beggar soliciting 
alms, which may or may not be given, but one whose 
services richly deserve remuneration. 

Gom.m.on justice demands it. The minister's time 
is spent in sowing to the church spiritual things, 



274 THE VOICE OF TRUTH. 

whicli are more precious than fine gold, therefore he 
should be properly remunerated for his services 
<^ Even so hath the Lord ordained that they which 
preach the gospel shall live of the gospel." 1 Cor. ix. 
14. And again — ^' The laborer is worthy of his hire." 
Luke X. 7. It is seen from these Scriptures that 
the great head of the church has established the prin- 
ciple that those who preach the gospel shall be sus- 
tained — shall live of the gospel. But many churches, 
with these Scriptures spread out before them, refuse 
to sustain the ministers who labor for them. Their 
wages are withheld from year to year until they are 
compelled to engage in some secular business in or- 
der to procure a support for themselves and families. 
When a church has brought her pastor to want and 
poverty by withholding his wages for many years in 
succession, and deprived him of the means to feed, 
clothe, and educate his children as they should be, — > 
the very church that impoverished him looks down 
then on him with contempt, and says, " he is too poor 
for us — his family too large and expensive, — bad man- 
agement brought him to this — must have a minister 
who is in better circumstances, who has a less and 
more intelligent family." Yes, it is true that he is 
poor, so poor that he cannot exhibit hospitality to 
his friends and brethren, but who brought him to 
this condition ? The answer is at hand. His own 
church robbed him, and used the means due him to 
build and furnish houses, buy stock, and to feed, 
clothe and educate their own children. This is the 
true secret of the minister's poverty and distress, 
and not bad management on his part as alleged. 



DUTIES OF CHUECHES TO THEIR PASTORS. 275 

The Lord has ordained that they who preach the 
gospel shall live of the gospel. The churches are 
bound, according to the law of God, to sustain and 
encourage those who labor for them in word and 
doctrine, by a faithful attendance on their ministry, 
by their united prayers for their success, by a hearty 
co-operation in the great work of God, and by supplying 
them with means to support themselves and families 
—to feed, clothe, and educate their children— to 
purchase books, papers and periodicals — in a word, 
everything that is necessary to enable them to pre- 
pare themselves for the work of the ministry, and to 
devote their whole time to it. The work in which 
they are engaged is so extensive, and of such vast 
importance, and so intimately connected with the 
present and eternal interest of the children of men, 
the command to preach the gospel to everj^ creature 
so urgent, that the ministers of Christ have no time to 
spend in gathering means to defray their expenses as 
they go. When the Saviour sent out His disciples to 
preach among the Jews He said to them: '' Provide 
neither gold, nor silver, nor brass in your purses ; 
nor scrip for your journey, neither two coats, neith- 
er shoes, nor yet staves, for the workman is worthy 
of his meaty Matt. x. 10; Luke x. 7. It was the 
duty of those for whom they labored to supply them 
with these things. In like manner, it is the duty of 
those for whom the ministers of Christ labor in the 
present age to supply them with means sufficient for 
their support. 

Ministers should be free from the entanglements 
of the world. We are fully convinced that they 



276 THE VOICE OF TRUTH. 

should owe no man and that no man should owe 
them ; for it is impossible for ministers to study and 
preach successfully when their minds are embar- 
rassed with secular business. 

But there are only a few of our churches which 
comply with the divine requisitions touching the 
support of the ministry. It is true that many of the 
chvLTches promise to give their pastors a certain sum 
per year; but, as a general thing, the amount prom- 
ised is very small, not half enough for their support, 
and, in many instances, all of it is never paid ; and 
what is paid is distributed out by littles. When a 
salary is received in this manner, scarcely any 
benefit is realized. 

The churches make up as a general thing the 
amount they promise to their pastors by subscriptions. 
Now, if A. and B. neglect or refuse to pay the 
amount they subscribed, and C. and D. leave the 
community without paying what they promised, the 
ministers are compelled by the churches to lose it 
all ; and by the time all the losses are deducted from 
the already small salaries, the poor ministers will 
have but little left. 

Is such a course in accordance with common jus- 
tice ? Do men of the world act on this principle in 
their secular business ? We presume not. They are 
bound, morally, and according to the law of the land, 
to comply with their promises. When a church 
promises her pastor a certain sum for his services, 
she is bound, as a church, according to the law of 
God, to pay him every cent promised. The church 
calls a minister to become her pastor, and promises 



DUTIES OF CHURCHES TO THEIR PASTORS. 277 

to pay him for his services, and she cannot fail to 
comply with her promises without violating the sa- 
cred principles of Christianity, and being numbered 
with the unjust. Paul said to the church at Corinth: 
"For what is it wherein ye were inferior toother 
churches, except it be that I myself was not burden- 
some to you ? Forgive me this wrong.'' 2 Cor. xii. 13. 

The failure on the part of the churches to sustain 
their pastors has brought a great many of them to 
want and poverty. What they had when they en- 
tered the ministry has been expended ; and a great 
many good ministers of Christ have been compelled 
to go to the school-room, to the farm, and to other 
secular pursuits, in order to sustain themselves and 
families, and to be enabled to preach the gospel. 
The divine order has been reversed; instead of the 
churches sustaining their pastors, the pastors and 
their families sustain the churches. 

When ministers are forced to leave their sacred 
work and engage in secular pursuits for a living, the 
cause of Christ suflFers on account of it. The enemy 
of God and man takes the advantage of their ab- 
sence; and, whilst the churches are asleep to their 
own interest and to the salvation of the world, the 
enemy sows evil seeds in their midst, and spreads 
his unholy principles among the people. He loses 
no time in fortifying his positions to make them safe 
and secure. Zion's watchmen have no time to leave 
their post or field of operation to engage in any 
other work. The good of the church, the interest of 
the kingdom of God, and the perilous condition of 

the world, demand their presence without intermis- 
24 



278 THE VOICE OF TRUTH. 

sion, until they are released by the great head of the 
church from their labors. 

When the churches force their watchmen to leave 
their high position in order to obtain a support, and 
souls are lost on account of it, the blood of the lost 
will be required at their hands. 

There are many who withhold their means from 
the support of the gospel and benevolent enterprises, 
and imagine, no doubt, that such a course will add 
greatly to their pecuniary interest. Suppose it does ? 
What are earthly treasures when compared with the 
eternal interest of dying men, the peace and pros- 
perity of the Church of Jesus Christ? One soul is 
worth infinitely more than the world and all its 
untold treasures; and yet the churches, by with- 
holding their means from those who labor in the 
word and doctrine, cause multitudes of precious 
souls, even at their own doors, to perish for the 
want of the bread of life. If the means which God 
placed in the hands of His people had been used ac- 
cording to His directions, the Gospel would have 
been preached, not only in the immediate vicinity of 
the church, but in regions beyond it. The precious 
seeds of the Kingdom would have been sown along 
the streams, in the beautiful and fertile vales, and 
on the mountain tops ; and vast multitudes would 
have accepted the invitations of the gospel, and the 
whole land would have been vocal with songs of 
praise to God. Churches and institutions of learn- 
ing would have been erected in every community, 
and intelligence, refinement, and the true principle 
of Christianity would have prevailed. 



DUTIES OF CHURCHES TO THEIR PASTORS. 279 

But the means whicli God has given to His peo- 
ple for the promotion of His Kingdom have been 
withheld and used for other purposes ; and, instead 
of such a course increasing their wealth, it has been 
the means of diminishing it. The word of God says ; 
'^ There is that scattereth, and yet increaseth : and 
there is that withholdeth more than is meet, but it 
tendeth to poverty." Prov. xi. 24. Again: ^^He 
which soweth sparingly shall reap also sparingly; 
and he which soweth bountifully shall reap also 
bountifully." 2 Cor. ix. 6. Wheat stored away in 
the garner will not increase, but that which is sown, 
God will cause to sprout, come up, and bear grain ; 
some thirty, some sixty, and some an hundred fold. 
So, when the people of God do not give to promote 
the interest of the cause of Christ, it tendeth to lean- 
ness of soul and a scanty supply in their barns, but 
when they give bountifully of that which God has 
placed in their hands, tliey shall reap a rich harvest 
of good things. Their souls will be blessed and their 
barns will be filled with plenty. '^ The liberal soul 
shall be made fat.'^ Again : ^^ Honor the Lord with 
thy substance, and with the first fruits of all thine 
increase. So shall thy barns be filled with plenty, 
and thy presses shall burst out with new wine." 
Prov. iii. 9, 10. 

The first fruits of all our increase is to be given 
for the interest of the kingdom of God. The first 
and the best is to be given. Implicit obedience to. 
these requisitions will secure the promised blessings. 
The ministry will be sustained, and the cause of 
Christ triumph over the powers of darkness. 



280 THE VOICE OF TRUTH. 

The plan to raise means to defray the expenses of 
the church is plainly indicated in the sacred Scrip- 
tures. 

Under the law dispensation God required His peo- 
ple to give one-tenth of all the increase of their 
land and the fruit of their trees. (Lev. xxvii. 30.) 
Jacob promised the Lord, saying : '^ And of all that 
thou shalt give me, I will surely give the tenth unto 
thee." Gen. xxviii. 22. He strictly complied with 
the vow which he made to the Lord, and was blessed 
with great riches. 

In the New Testament we find a similar plan laid 
down for the government of the people of God un- 
der the gospel dispensation. It is just as much the 
duty of the members of churches to give as it is for 
them to partake of the Lord's Supper, or to provide 
for their families. They are commanded to do these 
things, and they are commanded to give to sustain 
the cause of Christ. None are exempt — every mem- 
ber is required to give. '^ Upon the first day of 
the week let every one of you lay by him in store, 
as God hath prospered him, that there be no gather- 
ings when I come.'' 1 Cor. xvi. 2. They are 
required to give willingly : " For if there be first 
a willing mind, it is accepted according to that a 
man hath and not according to that he hath not." 2 
Cor. viii. 12. "God loveth a cheerful giver." 

Every member is required to bear his proportion- 
ate part. " For I mean not that other men be eased 
and ye burdened, hut by equality ^ 2 Cor. viii. 13. 
Then it becomes the duty of the church to require 
each member to comply with the divine requisition. 



DUTIES OF CHUECHES TO THEIR PASTOES. 281 

This is the divine plan by which the church of 
Christ is to be governed in its financial afiairs, and 
a strict compliance with the directions of inspiration 
touching this subject will be crowned with the bless- 
ing of God. 



o 



4* 



282 THE VOICE OF TRUTH. 



CHAPTER XV. 

DEATH, THE INTERMEDIATE STATE, AND 
THE RESURRECTION. 

DEATH. 

There is nothing more plainly taught in the 
Scriptures than that man must die. Death was in- 
troduced into the world by sin, and all men are 
under its influence. ^'Wherefore as by one man, 
sin entered into the world, and death by sin ; and 
so death passed upon all men, for that all have 
sinned.'' Rom. v. 12. Satan introduced sin, and 
sin brought death and all the woes and miseries with 
which the human family are afflicted. Therefore, it 
is said in the Scriptures that he (Satan) had the 
power of death. Jesus took on Himself flesh and 
blood, '^That he might destroy him that had the 
power of death, that is, the devil ; and deliver them, 
who through fear of death were all their life-time 
subject to bondage.'* Heb. ii. 14. Satan cannot 
inflict injury or death on man only when permitted 
by the Lord. He did not, and could not, afflict Job 
until he received permission from God. 

Death has reigned from Adam down to the present 
time, even over those who had not sinned after the 
similitude of Adam's transgression. It has removed 
the tender infant, the young and the old, the rich 



DEATH AND THE EESURRECTION. 283 

and the poor, kings and princes from time to eter- 
nity. 

" Death rides on every passing breeze 
And lurks in every flower." 

No one can escape it — there is no way to avoid it. 
^' There is no man that hath power over the spirit to 
retain the spirit; neither hath he power in the day 
of death ; and there is no discharge in that war ; 
neither shall wickedness deliver those that are given 
to it.'' Eccle. viii. 8. 

; It has no respect of persons, and cannot be stayed 
by riches, honors, or worldly distinctions, but enters 
the palaces of kings, the splendid mansions of the rich 
and the refined, as well as the humble cottage of the 
poor, and fills them with gloom and desolation. It 
heeds not the tears and cries of friends weeping over 
dying friends, but moves onward in its work of de- 
struction. Oh, death! how unfeeling, how cruel 
thou art ! 

Death puts an end to all worldly cares, anxieties 
and toils; '^For there is no work, nor device, nor 
knowledge, nor wisdom in the grave whither thou 
goest.'* Eccle. ix. 10. The voice of mercy — if not 
before — now ceases to invite the dying sinner to 
come to Christ. The Holy Spirit ceases His reproofs 
and heavenly influences. All opportunities to make 
preparations to meet God in peace are closed forever. 
It is indeed a time of darkness and terrors. David 
said: " My heart is sore pained within me ; and the 
terrors of death are fallen upon me.'' Ps. Iv. 4. 
It is termed the king of terrors. (Job xviii. 14.) 



284 THE VOICE OF TEUTH. 

" Death ! 'tis a melancholy day, 

To those who have no God ; 
When the poor soul is forced away, 

To seek her last abode." 

But to the people of God it does not present such 
fears and gloom. It is true that the fear of death 
is a source of uneasiness to all men ; but with the 
righteous these fears, in a great measure, are re- 
moved, when they remember that the sting of 
death has been taken away by the blood of Christ, 
and that the Lord has promised to be with them 
even unto the end ; and that it introduces them into 
a state of endless felicity. 

2. It has been a custom among Christian people, 
and all refined nations to place their dead in graves, 
to bury them out of their sight. This was strictly 
observed among the ancient patriarchs. 

When Abraham's wife died he mourned and wept 
for her. '^ And Abraham stood up from before his 
dead, and spake unto the sons of Heth, saying, I am 
a stranger and a sojourner with you; give me a pos- 
session of a burying place with you, that I may bury 
my dead out of my sight." Gen. xxiii. 3, 4. ^^ And 
after this, Abraham buried Sarah, his wife, in the 
cave of the field of Machpelah before Mamre; the 
same is Hebron in the land of Caanan," verse 19. 

When Jacob was about to die down in Egypt, he 
made his son Joseph promise to take him, when 
dead, to the land of Caanan and bury him in Hebron. 
For, said he, ^^ There they buried Abraham and 
Sarah his wife ; there they buried Isaac and Kebecca 
his wife; and there I buried Leah." Gen. xlix. 31. 



DEATH AND THE RESUERECTION. 285 

Joseph complied with the dying request of his father. 
In the process of time Joseph died in the land of 
Egypt. Before his death he ^' took an oath of the 
children of Israel, saying, God will surely visit you, 
and ye shall carry my bones from hence. So 
Joseph died, being an hundred and ten years old ; 
and they embalmed him, and he was put in a coffin 
in Egypt." Gen. 1. 26, 26. When the children of 
Israel left Egypt, ^' Moses took the bones of Joseph 
with him, (Ex. xiii. 19.) and they buried him in 
Hebron (Acts vii.) the family burying ground." 

II. THE INTERMEDIATE STATE. 

The soul does not sleep in death with the body. 
The condition of the soul between death and the 
resurrection is termed the Intermediate State, or 
Middle life. 

The particular question that demands our consid- 
eration at this point is, what is the condition or the 
state of the soul after death? 

Some contend that it sleeps with the body, and 
will continue in this unconscious, inactive state until 
the body shall be awakened by the voice of God in 
the last day. This is Bishop Whately's theory, 
which he sets forth in his work on the future state/ 

Others believe and teach that the soul does not 
sleep with the body, — that it is active, and capable 
of enjoying bliss, or enduring pain ; but that the re- 
deemed soul will not go to heaven until the Judg- 
ment day. (There is a place of happiness for such, 
for the wicked a place of torment.) 

We dissent from both of the above theories and 



286 THE VOICE OF TRUTH. 

propose to show, from the Scriptures, that neither 
is true. 

1. There will be, at death, a separation of the 
soul and body. This is clearly set forth in the word 
of God. Solomon, speaking of the dissolution of 
man, says : ^' Then shall the dust return to the earth 
as it was, and the spirit shall return to God who gave 
it." Eccle. xii. 7. 

Paul believed and taught the same doctrine touch- 
ing this subject, for he said : ^^ We are confident, I 
say, and willing rather to be absent from the body 
and to be present with the Lord." 1 Cor. v. 8. And 
again: ^^For I am in a strait betwixt two, having a 
desire to depart and be with Christ, which is far 
better; nevertheless, to abide in the flesh is more 
needful for you." Phil. i. 23, 24. It is plain, from 
these Scriptures, that the redeemed soul, when sep- 
arated from the body by death, will dwell with Christ 
in heaven. 

Stephen, when being stoned to death, said : "Lord 
Jesus, receive my spirit." Acts vii. 69. 

The Scriptures, which speak of Stephen's falling 
asleep, and Lazarus being asleep, are referred to by 
the advocates of the soul-sleeping theory, as proof to 
sustain their doctrine. 

But it is very evident that the passages of Scrip- 
ture referred to do not teach that the soul sleeps 
after death. The inspired writer simply meant, 
when they spoke of Stephen and Lazarus as being 
asleep, that they were dead. 

This is the plain definition of the term sleep, as 
given by the Saviour, when used in reference to the 



DEATH AND THE RESURRECTION. 287 

departed. Jesus said to His disciples: ''Our friend 
Lazarus sleepeth, but I go that I may awake him 
out of sleep. Then said his disciples, Lord if he 
sleep, he shall do well ; howbeit, Jesus spake of his 
death ; but they thought that he had spoken of taking 
of rest in sleep. Then said Jesus plainly, Laz- 
arus is deadr John xi. 11-14. 

If reference is had to the soul in these Scriptures, 
then the soul is subject to death, and, consequently, 
is not immortal. Thus it is plainly seen that the 
soul-sleeping theory destroys the immortality of the 
soul. 

Bishop Whately, in his arguments for an interme- 
diate state of sleep, says: ''We never speak of a 
stone, or a clod of earth, or a piece of bone, or any 
other inanimate substance sleeping; and to speak so 
would appear quite unmeaning.'' 

It is true we do not speak of a stone, or a clod of 
earth sleeping, simply because they never were ac- 
tive — they never were alive^ — and, therefore, it can- 
not be said that they sleep ; but to say that the body 
sleeps, the words convey to the mind a distinct sense 
and are full (5f meaning ; for the body of man is a 
living, active substance, and when death takes place, 
it ceases from all its toils, and with propriety it may 
be said, has fallen asleep. 

It is evident also from the account of the rich man 
and Lazarus, as given in Luke xvi. : — that the soul, 
when separated from the body, does not sleep, and 
remain in an unconscious state until the resurrec- 
tion. Here we are taught that "the beggar died, 
and was carried by the angels into Abraham's bosom ; 



288 THE VOICE OF TBUTH. 

the rich man also died and was buried/' His body- 
died and was placed in the grave, where it returned to 
dust again; but his soul continued to live in a state of 
consciousness. Whilst his body was in the grave, 
his soul was in torment. It did not fall asleep or 
remain insensible or inactive ; for he cried for mercy 
and for water to cool his tongue. His mind was 
in active exercise ; for he remembered his breth- 
ren that he had left in their sins, and prayed thdit one 
might be sent to warn them to escape that place of 
torment. Here is a separate state of life and activ- 
ity. The soul cannot sleep in the world of torment. 

The souls of the redeemed, which go to God and 
dwell with Him in heaven, are conscious and active. 
This is clearly set forth in the Scriptures. John 
says: ^' And when he had opened the fifth seal, I saw 
under the altar the souls of them that were slain for 
the word of Grod, and for the testimony which they 
held; and they cried with a loud voice, saying : How 
long, Lord, dost Thou not judge and avenge our 
blood on them that dwell on the earth. '* The souls of 
these martyrs were not asleep, or in an unconscious 
state, for they remembered their persecutors, who 
had slain them for the word of Grod, and they cried 
with a loud voice that their blood might be avenged. 

It is evident also that the soul does not sleep, from 
the fact that Moses appeared at the transfiguration 
of Christ, and was seen by Peter, James and John. 

The Saviour gave His testimony against the soul- 
sleeping theory when He said to the thief: ^' Verily 
I say unto thee, to-day shalt thou be with me. in 
Paradise." v i. 



DEATH AND THE EESUERECTION. 289 

A certain writer and advocate of the soul-sleeping 
theory, speaking of the passages of Scripture used 
to prove that the soul does not sleep in death with 
the body, says : '^ The first and most frequently 
quoted passage, is that in relation to the thief upon 
the .cross. Now, let us patiently and candidly ex- 
amine that as the main one, and the only expression 
of our Saviour that favors the supposed doctrine 
and common theory. It must be borne in mind that 
in the Greek language there are no punctuating 
marks, such as commas and colons. They are placed 
there by the translators, according to their opinions 
as to the sense of the sentence. They doubtless ac- 
cepted the traditions of Rome in this question, and 
therefore supposed that the adverb, to-day ^ qualified 
the latter part of the sentence, instead of the first, 
but which can be very clearly proved to be a mis- 
take. They, therefore, put the comma before that 
word after the sentence ' I say unto you,' making, 
to-day, qualify ' you shall be with me in paradise.' 
But if we place the comma, as it evidently should be, 
after to-day, we will find that it reads thus : ' Verily 
I say unto thee to-day, (that is, now, that you may 
be instantly relieved from suspense) thou shalt be 
with me in paradise.' " 

Now, where is the proof to sustain the assertions 
contained in the above extract and criticism on the 
words of our Saviour, to the penitent and dying 
thief? We are ready to admit, without a moment's 
hesitation, that, if the comma is placed after to-day, 
we will have the precise reading as in the above ex- 
tract. But where is the authority for placing the 
25 



290 THE VOICE OP TRUTH. 

comma after, instead of before, to-day ? The asser- 
tion we have, but the proof is wanting. He states, 
that the adverb to-day should govern the first part 
of the sentence, instead of the latter, and assures us 
that this can be easily proven ; but at the same time 
fails to adduce the proof. 

To-day is an adverb of time, and we learn that 
in the original language, an adverb of time governs 
\he genitive. Now, in the first part of the sentence: 
'' Verily I say unto you, to-day thou shalt be with 
me in paradise,'' there is no genitive, but in the lat- 
ter .part, there is a genitive. This being true, the 
comma should be just where we find it in our com- 
mon version, before the adverb to-day and not 
after it. 

But it is asserted that the thief did not die that 
day. This is an assertion that no living man can 
prove by the word of God. It is true t*hat the legs 
of the thief were broken, but this is no evidence 
that he did not die that very day, for he might have 
died- in one hour, or in two minutes after his legs 
were broken. The words of Jesus are sufficient evi- 
dence that he did die that day, and that his soul en- 
tered into the paradise of God. 

^' The second main point taken by those who op- 
pose these sentiments," says our author, ^'is found 
in the symbolical and allegorical teachings of our 
Lord, in which he uses the parable of the rich man 
and Lazarus.*' In speaking of this point he says: 
''Parables are not matters of fact, but symbolical of 
some spiritual idea." This statement is not sustained 
by the definition of the term parable, which is de- 



DEATH AND THE EESUREECTION. 291 

fined to be, ''An illustration, or allegorical instruc- 
tion, founded on something real, or apparent in 
nature or history." 

The parable under consideration is founded on 
something real. This is evident from the words of 
Christ ; for He says in plain terms : '' There was^ a 
certain rich man, which was clothed in purple and 
fine linen, and fared sumptuously every day. And 
there was a certain beggar named Lazarus, which 
•was laid at his gate full of sores." Luke xvi. 19, 
20. It is evident from this Scripture that the rich 
man and Lazarus did live, and then died as repre- 
sented by the Saviour ; and that immediately after 
death the soul of Lazarus entered into the paradise 
of God, where he lives and enjoys the bliss of heaven ; 
and the soul of the rich man entered into the world 
of torment, where it never sleeps. 

But suppose the parable is founded on fiction, even 
in this case, the advocates of the soul-sleeping 
theory can draw no proof from it to sustain their 
doctrine. When a parable is founded on fiction it is 
for the purpose of representing that which is real. 
The great truth set forth, in this parable is, that, 
immediately after death the soul enters into the bliss 
of heaven, or the torments of hell. There is not a 
word in the whole parable, to sustain the doctrine 
that the soul sleeps with the body between death 
and the resurrection. 

The same writer says : ''It may be proper to say 
in this connection, that God has seen proper to make 
exceptions to the rules laid down in His word with 
reference to death, that angels might have witnesses 



292 THE VOICE OF TRUTH. 

in heaven, as in case of Enoch, who was not, for 
God took him to himself, and Elijah, who was trans- 
lated, and Moses, whose place of burial is not known 
to this day, in the language of the historian, which 
doubtless alluded to his translation, (burial only- 
being concealment) and to prevent the Jews, so 
prone to idolatry, from worshipping him, his transla- 
tion was concealed." 

It is evident that the author of the above extract 
did not receive his ideas in reference to Moses from 
the word of God, for the sacred writers mention 
only two individuals who were translated — Enoch 
and Elijah. They did not see death. Moses died 
and was buried ; for it is written : ''So Moses, the 
servant of the Lord, died there in the land of Moab, 
according to the word of the Lord. And he buried 
him in a valley in the land of Moab, over against 
Bethpeor; but no man knoweth of his sepulchre 
unto this day." Deut. xxxiv. 5, 6. There can be 
nothing more definite in reference to the death and 
burial of Moses than the above passage of Scrip- 
ture; and there is not the slightest intimation in 
this passage that Moses was translated, unless dying 
and being buried in a valley in the land of Moab 
means translation. 

But it is contended, that if it be true that the soul, 
immediately after death enters into heaven, each one 
would know his final condition before the resurrec- 
tion ; and, therefore, the day of judgment would be 
forestalled. It cannot be true, that, because the de- 
parted know their condition, the day of judgment 
will be hindered or unnecessary. 



DEATH AND THE EESUKKECTION. 293 

The sinner knows, before he dies, his doom, for 
the Scriptures emphatically declare that he is already 
condemned ; and yet, this will not forestall death or 
the judgment, ^^For it is appointed unto man once to 
die, and after this the judgment," Death and the 
judgment will come. 

There will not be, and indeed, cannot be, a final or 
a general judgment, until the end of the world. The 
acts and the influences of men will not be completed 
until that day. Although the body sleeps in the 
tomb, and the soul dwells with God in heaven, or in 
the world of torment, their acts are still speaking 
and exerting an influence on the children of men. 
The sacred writer, speaking of Abel, says: ^^By 
faith Abel ofiered a more excellent sacrifice than 
Cain, by which he obtained witness that he was 
righteous, God testifying of his gifts; and by it he 
being dead, yet speaketh." Heb. xi. 4. Again, — 
" And I heard a voice from heaven, saying unto me, 
write blessed are the dead which die in the Lord 
from henceforth; yea, saith the Spirit, that they 
may rest from their labors ; and their works do fol- 
low theiny Eev. xiv. 13. 

Those who have committed evil in this life, their 
acts will continue to exert an evil influence on the 
race of Adam, until the end of time. Gibbon, Tom 
Paine, Voltaire, and Hume are all dead, and long 
since their bodies have returned to dust again, but 
their infidel principles, which they set forth while 
living, are still exerting an evil influence over the 
children of men, and leading multiplied thousands to 
reject the word of God. ' They will continue their 

25* 



294 THE VOICE OF THUTH. 

evil work until the end of time. The full extent of 
the good works, and of the evil works will not be 
known until the last day; and, as man is to be 
judged according to his works, therefore, we see the 
great necessity of a final judgment, that all the acts 
and influences, both good and bad, may be present 
before the great Judge and the assembled race of 
Adam. 

III. SAINTS GO TO HEAVEN WHEN THEY DIE. 

It has been fully established by infallible witnesses 
— the inspired writers — that the soul does not sleep 
with the body in death, but is separated from it, 
and continues active, retaining all of its faculties, 
and sePasibilities. It sees, hears, talks, remembers, 
and feels pain, or enjoys bliss. 

But it is contended that, although the soul does 
not sleep with the body in death, and is capable of 
enjoying bliss or enduring pain, the redeemed will 
not go to heaven when they die, but to a place of 
rest in hades. 

The author of ''The Middle Life," says: " The 
Scriptures clearly teach that no person that ever 
lived on earth has yet ascended into heaven to the 
right hand of God, save He who came down from 
heaven.*'* And as proof of this emphatic assertion 
he quotes John iii. 13. ''No man hath ascended up 
to heaven, but he that came down from heaven." 

Now, as it is right, according to the Scriptures, 
to examine, carefully, every point of doctrine that 
is presented for our consideration before receiving 

* See Th^ Baptist of Jan. 24, 1874 j and also Middle Life, 
Chap. 3. 



^EATH AND THE EESUREECTION. 295 

and believing it, we propose to try the sentiments 
set forth in the above extract by the unerring stan- 
dard — the word of God. 

1. In the first place, the passage of Scripture 
used as proof, according to our understanding of the 
word of God, is wrested from its true meaning. 
Christ was talking with Nicodemus on the subject 
of the new birth, which was something mysterious 
to him. He informed this ruler of the Jews that no 
one had ever ascended into heaven and become ac- 
quainted with divine and mysterious things, and 
came down from that world and revealed the way of 
life and salvation to mankind except himself, ^^even 
the Son of man which is in heaven." 

2. In the second place, such an interpretation and 
application of the passage under consideration cannot 
be correct, because it contradicts other portions of the 
word of God. The assertion, that no person that ever 
lived on this earth has yet ascended into heaven, ex- 
cept Christ, stands in direct opposition to the words of 
inspiration. The sacred writer, speaking of Elisha and 
Elijah, says: ^^And it came to pass as they still 
went on and talked, that behold, there appeared a 
chariot of fire, and horses of fire, and parted them 
both asunder; and Elijah went up by a whirlwind 
into HEAVEN." 2 Kings ii. 11. Elijah was born of 
a woman, lived on earth, and, according to this Scrip- 
ture, ascended up into heaven, a long time before 
Christ instructed Nicodemus on the mysterious 
subject of the new birth. We learn also, that 
'' Enoch walked with God : and was not ; for God 
took him." Gen. v. 24. Paul in his letter to the 



296 THE VOICE OF TEUTH. 

Hebrews, says: ^^By faith Enoch was translated, 
that he should not see death." Heb. xi. 5. These 
Scriptures are so plain and pointed that no one can 
fail to see the fallacy of the statement ^^ihat no per- 
son that ever lived on earth has yet ascended into 
heaven' except Christ. 

3. But we have additional proof that the redeemed 
do go to heaven when they die. John saw a great 
multitude in heaven whose robes had been washed 
in the blood of the Lamb. '^ After this I beheld, and 
lo, a great multitude, which no man could number, 
of all nations, and kindreds, and people and tongues 
stood before the throne, and before the Lamb, clothed 
with white robes, and palms in their hands. * * 

• * * * And one of the elders answered, say- 
ing unto me, what are these which are arrayed in 
white robes? And whence came they? And I 
said unto him, Sir, thou knowest. And he said to 
me, these are they which came out of great tribula- 
tion, and have washed their robes, and made them 
white in the blood of the Lamb.'' Eev. vii. 9 and 
13, 14. 

At another time he saw one hundred and forty-four 
thousand, who had been redeemed from among men. 
^^ And they sung as it were a new song before the 
throne, and before the four beasts, and the elders; 
and no man could learn that song but the hundred 
and forty and four thousand, which were redeemed 
from the earth. These are they which were not de- 
filed with women; for they are virgins. These are 
they which follow the Lamb whithersoever he goeth. 
These were redeemed from among men, being the 



DEATH AND THE EESURRECTION. 297 

first-fruits unto God and the Lamb." Eev. xiv. 3, 4. 
This great multitude, who had been redeemed from 
the earth, were singing before the throne^ which is 
in heaven. ^^ The Lord is in his holy temple ; the 
Lord's throne is in heaven." Ps. xi. 14. Then, it 
is evident that they were in heaven where God and 
holy angels dwell. 

Again — The same author says : '^ The reason why 
no mortal has ascended from earth to the right hand 
of God, is elsewhere and fully given in the Scriptures. 
Nothing imperfect, unredeemed, or unglorified can 
enter the presence of the infinite and holy God. 
But no one ever born of a woman, save Christ, 
has yet been fully redeemed, perfected or glorified, 
and no one ever will be until after the resurrection 
of the just. Therefore no one born of a woman, 
save Christ, has yet ascended into heaven. David, 
one of the foremost saints in the Old Testament re-» 
cord, has not yet ascended into heaven." 

It is true that nothing impure, or unredeemed can 
enter into heaven, and dwell in the presence of God ; 
for it is written, '' Except a man be born again he 
cannot see the kingdom of God." John iii. 3. 
^'Nothing unholy can enter heaven." Eev. xxi. 27. 
But it is not true that none but Christ has been re- 
deemed, perfected, or glorified. 

The Scriptures plainly teach that when the repent- 
ing sinner believes on Christ, he is made free from 
his sins — that he is redeemed from the curse of the 
law, and that his redemption is complete and eternal 
(Heb. ix. 12.) The redeemed are in Christ — Com- 
plete in him. '^ And ye are complete in him, which 



298 THE VOICE OF TRUTH. 

is the head of all principality and power." Col. ii. 
10. The term complete means perfect It is a per- 
fect work.— ^'Perfect in Christ Jesus.'' (Col. i. 28.) 
^^For by one offering he hath perfected forever them 
that are sanctified." Heb. x. 14. When they are 
sanctified they are glorified. " Whom he called them 
he also justified; and whom he justified, them he al- 
so glorified,'' Eom. viii. 30. ^^The upright shall 
dwell in the land and i}iQ perfect shall remain in it." 
Prov. ii. 21. David says: ^^Mark the perfect man, 
and behold the upright ; for the end of that man is 
peace." Ps. xxxvii. 37. Many other passages of 
Scripture might be adduced, but we deem these suf- 
ficient to show that the above assertions are not 
sustained by the word of Grod. 

When Peter said to those who were present on the 
day of Pentecost, ^^ For David is not ascended into 
the heavens," (Acts ii. 34,) he had special reference 
to the resurrection and ascension of his body which 
was then in the grave. He did not mean to convey 
the idea that his soul had not ascended to God in 
heaven, because this would have been in direct op- 
position to the words of inspiration, '^ Then shall the 
dust return to the earth as it was ; and the spirit 
shall return unto God who gave it." Eccle. xii. 7. 
Saints at death, according to this Scripture, go to 
God, and God is in heaven. Therefore, Abraham, 
David, and Stephen went to heaven when they died. 
Jesus said, ^^ That many shall come from the east and 
west, and shall sit down with Abraham, and Isaac, 
and Jacob, in the kingdom of heaven." Matt. viii. 10. 

Jesus is in heaven, and He assured His disciples 



DEATH AND THE EESUHRECTION. 299 

that they should be with Him. '^ I go to j)repare a 
place for you. And if I go and prepare a place for 
you, I will come again, and receive you unto myself; 
that where I am, there ye may be also." John xiv. 
2, 3. Paul believed that when he died he would be 
where Jesus is, for he said : '^ We are confident, I 
say, and willing rather to be absent from the body, 
and to he present with the Lord!' 2 Cor. v. 8. He 
did not mean, by this expression, that he would be 
in hadesy outside of heaven. Such a thought never 
occupied his mind. His words will not admit of 
such a construction. But, according to the import 
of his language, he believed that the very moment 
the soul and body was separated by death, he would 
be in the immediate presence of the Lord in heaven. 

Hebrews xi. 39, is referred to as proof to substan- 
tiate the doctrine, that saints do not go to heaven 
when they die. '^Paul declares, very explicitly^ 
(Heb. xi. 39), that none of all the Old Testament saints 
have entered upon the enjoyment of the good things 
promised to them, and cannot until they are per- 
fected."* 

We have examined and re-examined the passage 
of Scripture referred to, but cannot find where Paul 
has made any such declaration. Indeed, it cannot 
be found in the New Testament Scriptures. 

It is very evident, that when Paul said, ^'And 
these all, having obtained a good report through 
faith, received not the promise,'' he had special 
reference to the advent of Christ into the world. The 

^ Elder J. E. Graves, in the Baptist. See also Middle Life, 
chap. iii. 



300 THE VOICE OF TKUTH. 

MessiaH was promised, and they were assured that 
He would come. They embraced the promise, '' and 
confessed that they were strangers and pilgrims on 
the earth." But they all died before the birth of 
Christ. 

The Old Testament saints lived and died under 
the law dispensation, and the law did not, and could 
not make them perfect." ''For the law having a 
shadow of good things to come, and not the very 
image of the things, can never with those sacrifices, 
which they oficred year by year continually, make 
the comers thereunto perfect." — Heb. x. 1. 

Again — '' For the la.w made nothing perfect, but 
the bringing in of a better hope did ; by the which 
we draw nigh unto God." Heb. vii. 19. But in 
Christ there is perfection. '' For by one offering he 
hath perfected forever them that are sanctified." 
Heb. X. 14. This is the better thing which God had 
provided for us, '' that they without us should not be 
made perfect." This seems to be the true meaning 
of the sacred writer. 

Speaking of the souls which John saw under the 
altar, (Rev. vi. 9), the author of the Middle Life, 
says : '' All these— the most illustrious saints that ever 
lived on this earth — had not ascended into heaven, 
but had for ages been impatiently waiting, in a com- 
paratively depressed state, indicated by their being 
seen, not at the right hand of God, in the most holy 
place, but under the altar of sacrifice, which was 
placed in the court, but never in the holy of holies 
— the type of heaven itself. They were in an im- 
perfect, unglorified, and, consequently, in an un- 



DEATH AND THE HESUEEECTION. 301 

satisfied condition. This state could not have been 
heaven." {The Middle Life, p. 26). 

It is true that the souls of the martyrs were under 
the altar, for the word of Grod so declares it, but it 
is not true that they were under the altar of sacri- 
fice, as stated in the above extract ; for the inspired 
writer does not use the word sacrifice, in the text 
referred to, which reads as follows: ^^ And when he 
had opened the fifth seal, I saw under the altar the 
souls of them that were slain for the word of God, 
and for the testimony which they held." Eev. vi. 9. 

There were two altars which belonged to the 
ancient tabernacle, and also to the temple. The 
altar of sacrifice was situated in the court of the 
priest which was separated from the court of the 
Israelites by a wall. The altar of incense, or the 
golden altar, was situated in the holy place, (Ex. 
XXX. 6, 10), before the ark of testimony (v. 5), and 
the vail, (Ex. xl. 26, 27). Thus, it is seen that the 
altars belonged to the temple, and were a part of it. 

But there is no proof that the altar referred to by 
John, was the altar of sacrifice. The sacrifices under 
the law, were a type of the great sacrifice that was 
to be made for the sins of the world. The sufifering 
of Jesus on the cross was the antetype. '^ After he 
had offered one sacrifice for sins forever, he sat down 
on the right hand of God ;" the type was set aside 
forever ; consequently there has been no need of the 
altar of sacrifice since Jesus suffered in the flesh for 
us. No sacrifices are off'ered in heaven, or in any 
portion of hades, for these are not places of prepara- 
tion or of sacrifices for sins. Therefore, we hear 
26 



302 THE VOICE OF TEUTH. 

nothing said of tiie altar of sacrifice in these regions. 
But the altar of incense, which was placed in the holy- 
place, is frequently alluded to by the inspired writers. 

John says: ^^ And the sixth angel sounded, and I 
heard a voice from the four horns of the golden 
altar, which is before God." Eev. ix. 13. Again: 
'^ There was given me a reed like unto a rod ; and 
the angel stood, saying, rise, measure the temple of 
God, and the altar and them that worship therein, 
but the court which is without the temple leave out." 
Eev. xi. 1, 2. See also, xiv. 18. 

We learn from the sacred Scriptures that those 
who have been redeemed by Christ — those who have 
been washed in His blood, have the glorious privi- 
lege granted to them of entering into the holiest; 
for the inspired writer says : ^^ Having, therefore, 
brethren, boldness to enter into the holiest by the 
hlood of Christ, by a new^ and living way, which He 
hath consecrated for us, through the vail, that is to 
say. His flesh." Heb. x. 19, 20. In the temple the 
holy was separated from the holiest by a double vail. 
When Jesus was crucified, '^ the vail of the temple 
was rent in twain from the top to the bottom.'* 
Thus the way was opened for the redeemed to enter 
into the holiest, where Jesus has entered for us, and 
dwell ^^ before the throne of God, and serve him day 
and night in his temple; and he that sitteth on the 
throne shall dwell among them. They shall hunger 
no more, neither thirst any more ; neither shall the 
sun light on them, nor any heat, for the Lamb which 
is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of waters. And 



DEATH AND THE EESURBECTION. 303 

God shall wipe away all tears from their eyes/' — Eev. 
This wijll be the blessed state of those who die in 
the Lord. 

And in that great day, when ^^ the Lord himself 
shall descend from heaven with a shout, with the 
voice of the archangel, and with the trump of God," 
then the great multitudes who have died, and their 
immortal spirits have ascended to God who gave 
them, will return. '' For if we believe that Jesus 
died and rose again, even so those also which slept 
in Jesus will God bring with him.'^ 

IV. PARADISE. 

The word of Jesus to the thief on the cross 
^* This day shalt thou be with me in paradise," is 
plain evidence that the redeemed, immediately after 
death, will go to God, and dwell with Him in heaven. 

But we are met at this point with the assertion, 
that the term paradise does not mean heaven. Let 
us examine this particular word for a few moments, 
and ascertain, if possible, its true import according 
to the Scriptures. 

It is true that the Saviour did not use the term 
heaven when He addressed the thief, but is it true 
that the word paradise — which He did use — does 
not mean heaven? Whatsaith the Scriptures touch- 
ing this point ? 

1. The term paradise is mentioned only three 
times in the New Testament Scriptures. In the first 
place, it was used by our Saviour when He was cru- 
cified. The thief who was crucified with him, saidj 
" Lord, remember me when thou comest into thy 



304 THE VOICE OF TRUTH. 

kingdom.'^ The Saviour heard his prayer and said, 
^^ To-day shalt thou be with me in paradise." Luke 
xxiii. 42, 43. 

We do not suppose that Christ meant that the 
body of the dying thief should be with -Him in para- 
dise that day, but He had special reference to the 
immortal part — the soul. At death, the soul and 
body separates. The body returns to the earth, and 
the soul to Grod who gave it. He did not mean that 
the thief should be with Him in the grave, because 
He used no word or words to convey such an idea ; 
and in addition to this, there is no proof in the 
Scriptures that He was ever buried or taken down 
from the cross. 

But it is contended that, in this instance, " the 
Saviour could not have meant heaven, because He 
did not go to heaven that day, nor for many days 
afterwards, and consequently the thief was not in 
heaven with Jesus.'' — Now, in order for such an 
argument to avail anything, those who use it, must 
first prove, from the Scriptures, that Jesus Christ is 
not God, but simply a created being. 

But Christ being the true God — '' God with us,'' 
— He is present everywhere at the same time. The 
very moment in which He was addressing the thief, 
He was in heaven and on earth ; and, therefore, could 
truly say, in answer to the poor dying man's peti- 
tion : ^^ To-day shalt thou be with me in paradise." 

2. The second place where the word paradise is 
used in the New Testament Scriptures, is found in 
2 Cor. xii. 2, 4. 

Paul says : " I knew a man in Christ above four- 



DEATH AND THE RESUERECTION. 305 

teen years ago, (wliether in the body, I cannot tell ; 
or whether out of the body I cannot tell; God 
knoweth ;) such a one caught up to the third heaven. 
And I knew such a man, (whether in the body, or out 
of the body, I cannot tell ; God knoweth ;) how that 
he was caught up into paradise, and heard unspeak- 
able words, which it is not lawful for a man to utter.'* 

It is evident from this Scripture, that Paul under- 
stood the terms paradise and heaven to mean one 
and the same thing. 

The Jews were accustomed to speak of three 
heavens. The first was the region where the clouds 
move and the birds fly ; therefore we read of the 
fowls of heaven, (Job xxxv. 11) the clouds of hea- 
ven, (Dan. vii. 13), the dew of. heaven, (Gen. xxvii. 
28), and the wind of heaven. The second is where 
the sun, moon, and stars are* placed and move in 
their trackless paths. The third is the heaven of 
heavens, the place where God dwells. This is the 
place that Paul calls the third heaven. — paradise, 

3. In the third and last 'place, the term paradise 
is used in Eev. ii. 7. 

'' To him that overcometh will I give to eat of the 
tree of life, which is in the midst of the paradise of 
God." Here we are plainly and emphatically told 
that the tree of life is in the midst of the paradise 
of God. Now, by reference to Rev. xxii. 1, we find 
the precise location -of the tree of life ; for the in- 
spired writer says : "And he showed me a pure river 
of water of life, clear as crystal, proceeding out of 
the throne of God and of the Lamb. In the raidst of 
the street of it and on either side of the river was 

26* 



306 THE VOICE OF TRUTH. 

there the tree of Life." Here we have the Scriptural 
definition of the term paradise. It is evident from 
this definition, that Christ meant heaven when He 
said to the thief, '' This day shalt thou be with me 
in paradise.'' 

In the midst of the earthly paradise, the garden 
of Eden, which the Lord planted, stood the tree of 
life. '^ And a river went out of Eden to water the 
garden." Indeed, everything that was calculated to 
impart comfort, joy and bliss to man, in his state of 
purity, grew and flourished there. But, on account 
of disobedience, man was di?iven from the garden of 
Eden, and deprived of the benefits and blessings of 
the tree of life. , 

In the midst of the celestial paradise — the third 
heaven — stands the tree of life, bearing continually 
precious fruits. He]^ the pure river of the water 
of life flows from beneath the throne of G-od and the 
Lamb. Here the redeemed and the angels of God 
live in perfect joy and bliss, and cry, ^'Worthy is the 
Lamb that was slain to receive power, and riches, 
and wisdom, and strength, and honor, and glory, and 
blessing." Here sickness and sorrow, pain and death 
are never known ; but life eternal are felt and en- 
joyed by all who dwell there. It is a place of pure 
delight. There is no night there, '^ For the glory of 
God did lighten it, and the Lamb is the light thereof, 
and the nations of them which are saved, shall walk 
in the light of it ; and the kings of the earth do 
bring their glory and honor into it." All the re- 
deemed shall enter into it, and live and reign with 
Christ forever. 



DEATH AND THE EESUEEECTION. 307 

4. But it is said that paradise is a term borrowed 
by the Greeks from the Persians. ^^ A Persian para- 
dise was never in the imperial city — was not the 
place where the kingly court was held, but always 
remote from the kingly residence, and used as a place 
of rest and relaxation from court affairs." Then, ac- 
cording to this definition, the Persian paradise was 
a place of resort and rest for those who belonged 
within the imperial city, and had been engaged in 
court affairs. So, then, the paradise of God is a 
place of rest and supreme delight to those who dwell 
within the celestial city, round about the throne of 
God. 

It being a borrowed term is no proof that it is 
not used in the word of God to represent heaven. 
The inspired writers borrowed its meaning but not 
the locality. Heaven being a place of rest and pure 
delight, is truly termed paradise — the paradise of 
God. 

6. Thus we have cut asunder, by the word of 
God, which is the sword of the Spirit, more than one 
link of the beautiful chain of arguments which are 
used to sustain the doctrine that '^Christians do not 
go to heaven when they die/' and according to the 
decision of the author of the ^'Middle Life,'' that 
doctrine is overthrown, for he says : '^ A chain of ten 
thousand links, however massive and strong appa- 
rently, possesses only the strength of its weakest 
link. To render the chain useless it is not necessary 
to crush each link in detail, but simply to break one, 
though that one may be the weakest So a religious 
system, like a chain, is no stronger than any one of 



308 THE VOICE OF TBUTH. 

its fundamental facts or doctrines ^ and to disprove 
and overthrow the system, we need only to disprove 
any one of these." {Middle Life, p. 102.) 

By evidence so plain and pointed that no^one, who 
accepts the word of God as an inspired record, will 
reject, we have established the doctrine that saints 
GO TO HEAVEN WHEN THEY DIE, and cnjoy the rest 
which remaineth to the people of God. 

6. There is another theory respecting the departed. 

It is contended that after the separation of the soul 
and body in death, the soul receives another body — a 
spiritual body — and with this spiritual body it enters 
into a state of happiness or misery. 

It is urged by the advocates of .this doctrine that 
the account of the rich man and Lazarus refutes the 
idea of a disembodied spiritual existence. ''If the 
account," says a certain writer, ''of the rich man 
and Lazarus, in the 16th chapter of Luke, is not a 
fable, or at least a parable, and may be quoted in 
support of doctrinal points, it shows clearly that the 
rich man, in hades being in torment, was not a dis- 
embodied spirit. He had a body ; he had eyes and 
lifted them up ; he saw Lazarus and Abraham; he 
had ears and a tongue and vocal organs." Here 
the writer emphatically declares that the rich man, 
while in torment, had a body — that he was not a 
disembodied spirit. But there is not a word in the 
sacred Record to sustain such a sentiment. The 
mere fact that he could see, hear and talk is not suf- 
ficient proof touching this point; for we learn from 
the Scriptures that celestial spirits, and the souls of 
those who have died, talk and sing praises to God. 



DEATH AND THE EESUERECTION. 309 

''For if the word spoken by angels was steadfast and 
every transgression and disobedience received a just 
recompense of reward ; how shall we escape if we 
neglect so great salvation?" Heb. ii. 2. They are 
termed ministering spirits. ''Are they not all min- 
istering spirits^ sent forth to minister for them who 
shall be heirs of salvation ?" Heb. i. 14. 

The souls of those who were slain for the word of 
Grod, and were seen by John under the altar, cried 
with a loud voice. (Rev. vi. 10.) These Scriptures 
plainly teach that angels and the souls of the departed 
saints have vocal organs and use them in the service 
and praise of God. 

The apostle Paul, when he said : " There is a natural 
body and there is a spiritual body," (1 Cor. xv. 44) did 
not have direct reference to the disembodied condition 
of the soul after death, but to the resurrection, and 
what kind of bodies the resurrected will possess ; and 
to use this passage to prove that the soul, after it is 
separated by death from the mortal body, receives 
another body, is wresting it out of its proper con- 
nexion and true meaning. 

The apostle, in the 5th chapter of 2 Cor., has refer- 
ence to the robes of white which are promised to 
those who overcome, and enter into the paradise of 
God ; for John says : " He that overcometh, the same 
shall be cZoi^^6c? in white raiment." Rev. iii. 5. Paul 
desired to lay aside his mortal body that he might be 
with Jesus, and be clothed upon, "that mortality 
might be swallowed up by life." What else could 
he have referred to ? White raiments are promised 
to the redeemed but new bodies are not. 



310 THE VOICE OF TEUTH. 



V. THE BESUERECTION. 

' There will be, according to the Scriptures, a 
resurrection of the dead. This will take place at the 
second coming of Christ. The inspired writer says : 
^^ For the Lord himself shall descend from heaven 
with a shout, with the voice of the archangel, and 
with the trump of Grod ; and the dead in Christ shall 
rise first." 1 Thess. iv. 16. Again, '' When the 
son of man shall come in his glory, and all the holy 
angels with him, then shall he sit upon the throne of 
his glory, and before him shall be gathered all 
nations." Matt. xxv. 31. But some one may say, 
how are the dead raised, and with what bodies will 
they come forth. 

1. The dead will be awakened by the voice of 
Grod, and raised from their graves by the power of 
God. ^^ The hour is coming in the which all that are 
in the graves, shall hear his voice and come forth." 
John V. 28. Again, '^ This is the will of him that 
sent me, that every one which seeth the Son, and 
believeth on him may have eternal life ; and I will 
raise him up at the last day." John vi. 40. 

2. The same body that died and was placed in the 
grave, will be made alive, and come forth. The 
mortal body dies, and is placed in the tomb, and we 
are plainly informed that it shall hear the voice of 
God and come forth. 

But the question is asked, '^ Where, in the New 
Testament, is there any declaration, or necessary 
implication, that the identical material body which 
the soul inhabited in this life, will be made alive ?" 



DEATH AND THE RESUERECTION. 311 

By reference to Paul's letter to the Eomans, we find 
a plain, and positive declaration that the mortal body 
shall be made alive in the morning of the resurrec- 
tion; for it is written, *^If the Spirit of him that 
raised up Jesus from the dead, dwell in you, he tliat^ 
raised up Christ from the dead, shall also quicken 
your mortal bodies by his Spirit that dwelleth in 
you/' Eom. viii. 11. 

The same body that Jesus had when He was 
nailed to the cross and died ; the same that was laid 
in the tomb was raised on the third day. After His 
resurrection He appeared to His disciples and showed 
His hands and side to them. He said to Thomas^ 
'^ Eeach hither thy finger, and behold my hands ;^ 
and reach hither thy hand, and thrust it into my 
side; and be not faithless, but believing." John 
XX. 27. 

Christ is an earnest of our resurrection, or, as 
Paul expresses it: ^'Christ the first-fruits ; after- 
wards, they that are Christ's at his coming." 1 Cor. 
XV. 23. We are assured that we shall be in the 
likeness of His resurrection. ''If we have been 
planted together in the likeness of his death, we 
shall be also in the likeness of his resurrection.^' 
Rom. vi. 6. 

After the resurrection of Christ, many of the- 
bodies of the saints which slept, arose. '' And behold, 
the vail of the temple was rent in twain, from the 
top to the bottom, and the earth did quake, and the 
rocks rent. And the graves were opened, and many 
hodies of saints which slept, arose, and came out of 
their graves after His resurrection, and went into 



312 THE VOICE OF TEUTH. 

the holy city, and appeared unto many/' Matt, xxvii. 
61. The bodies of saints came out of their graves, 
and appeared to many in Jerusalem. This is as plain 
as language can make it, that the body that dies and 
sleeps in the tomb, will be made alive. 

Job believed and taught that the body which dies 
will be made alive, and come forth out of the grave ; 
for he says, ^' I know that my Redeemer liveth, and 
that he shall stand at the latter day upon the earth; 
and though after my skin, worms destroy tJvis body, 
yet in my flesh shall I see God ; whom I shall see 
for myself, and mine eyes shall behold, and not 
another.'' Job xix. 25. Isaiah says: ''Thy dead 
men shall live; together with my dead body shall 
they arise." Is. xxvi. 19. Here, the inspired writers 
plainly and emphatically teach that the same body 
that dies, will be raised in the morning of the resur- 
rection. It will be a resurrection of the dead— of 
dead bodies. 

It is contended that the '' body that shall be is a 
new one, and such a one as it shall please God to 
give." But the Scripture which is quoted to sustain 
this doctrine, condemns it. This is the passage : 
'' It is sown in corruption, it is raised in incorrup- 
tion ; it is sown in dishonor, it is raised in glory; it 
is sown in weakness, it is raised in power ; it is sown 
a natural body ; it is raised a spiritual body. There 
is a natural body and a spiritual body." 1 Cor. xv. 

It is sown a natural body, it (the same natural 
body that is sown) is raised a spiritual body. If the 
same body that dies is not raised, it will not be a 
resurrection, but a new creation. In the morning 



DEATH AND THE KESURBECTION. 313 

of the resurrection, none but dead bodies will be 
quickened and come out of the graves. A spiritual 
body — if there be such a thing — is not, and cannot 
be a subject of the resurrection. The mortal part 
of man, and nothing else, will be raised. 

As proof that we receive, after death, a new — a 
spiritual body, we are represented, by an advocate 
of this theory, as being in our larve or chrysalis 
state ; and when we die, we lay aside this house of 
clay forever. But when we come to examine this 
beautiful figure, we find that it fails to sustain this 
doctrine. 

The butterfly in its larve or chrysalis state, is 
nothing but an uncomely worm completely housed. 
There is nothing attractive or lovely about it. In 
this form, it is generally in a state of rest, or insen- 
sibility without taking nourishment. But at the 
proper time the identical uncomely worm comes forth 
out of its little prison, clothed with beauty and glory. 

Man is a poor worm of the dust, and when he dies 
he is placed in the grave ; there the body remains at 
rest, but in the end of time the voice of God will 
awaken the sleeping dust, and the identical body 
that was placed in the grave will come forth clothed 
with immortality. 

It will be raised in a refined state and made 
spiritual, yet it will be the identical body that died. 
The word of God represents the soul as undergoing 
a great and gloripus change ; such as being born 
again — becoming a new creature — passing from 
death unto life, being made alive, and putting on 
Christ. Now, after this great change has taken 
27 



314 THE VOICE OF TRUTH. 

place^ it is the same soul which God gave us at first. 
It is the same, washed and purified by the blood of 
the Lamb, and redeemed from the curse of the law. 
When the soul was purified and redeemed, the 
body remained impure and in bondage to corruption 
and death ; but in the morning of the resurrection, 
it will be born again — it will pass from death unto 
life, and '^be delivered from the bondage of corrup- 
tion into the glorious liberty of the children of God." 
After this great change, it will be the same body 
that the soul inhabited in this life; but clothed with 
immortality. ^^ And the dead shall be raised incor- 
ruptible, and we shall be changed. For this cor- 
ruptible must put on incorruption, and this mortal 
must put on immortality." What will put on im- 
mortality in the morning of the resurrection ? Will 
it be a new and spiritual body which never died, that 
will be thus clothed ? Paul answers these inquiries 
when he says : " This moetal must put on immor- 
tality." That which dies and is placed in the grave 
will be resurrected, and clothed with immortality. 
When clothed with immortality death will have no 
more dominion over the body. It can die no more. 
Death will be swallowed up in victory. Then the 
redeemed body will sing its triumphant song, ^^0 
death, where is thy sting ? grave, where is thy 
victory?'^ Thus the redeemed soul and the redeemed 
body will enter into joys above and be forever with 
the Lord. >. 



